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""IJI 


PEINCETON,  N.  J. 


'If, 


Presented  by  Mr.  Samuel  Agnew  of  Philadelphia,  Pa. 


Agueiv  Coll.  071  Baptism,  No. 


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in  2011  witii  funding  from 

Princeton  Tiieoiogicai  Seminary  Library 


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■e-/(-.<^eL.  /C  U  ^r  ^^r^'  t  ^  <- 


FAMILIAR  DISCOURSES 


WAY   OF    SALVATION. 


HEZEKIAH  'WOODRUFF. 


'  Feed  the  Flock  of  God."— 1  Pet.  v.  2. 


ITHACA: 

MACK,  ANDRUS,  &,  WOODRUFF. 

1841. 


Entered  according  to  Act  of  Congress,  in  the  year  1841, 

By  Hezekiah  Woodruff, 

In  the  Clerk's  OfSce  of  the  Northern  District  of  New  York. 


'^^■ 


DEDICATION. 


To  the  Hun.  Grant  B.  Baldwin,  First  Judge  of  the  Court 
of  Common  Pleas,  for  the  County  of  Tioga. 

Sir  : 

The  respect,  which  you  showed  me,  when  I  was  a  minister 
of  the  gospel ;  the  candid  attention,  which  you  paid  to  these 
discourses,  when  they  were  deUvered  to  the  people  of  my 
charge ;  and  especially  the  personal  care  and  instructions 
which  1  have  received  from  you,  while  studying  the  profes- 
sion of  the  law,  under  your  direction ;  induces  me  to  commend 
to  your  patronage,  this  relick  of  my  ministerial  labours. 
From  the  ministry  of  the  gospel,  I  have  received  a  regular 
discharge ;  but  the  cause  of  Christ  still  interests  my  heart- 
May  your  influence  promote  the  extension  of  this,  my  work 
of  faith  and  labour  of  love,  which  I  have  showed  to  his  name. 
And  may  God  add  his  blessing ;  that  when  my  tongue  shall 
be  silent  in  death,  my  soul  may  still  plead  for  Christ. 


INTRODUCTION 


The  following  discourses,  were  originally  delivered  to  the 
Church  and  Congregation,  in  Elmira,  Tioga  County,  N.  Y. 
There  are  in  them,  however,  few  localities.  They  are  suita- 
ble for  congregations  and  individuals  generally  :  and  though 
they  treat  of  the  doctrines  and  duties  of  the  gospel,  with 
plainness,  and  according  to  the  creed  of  our  church  ;  it  is 
hoped  that  they  contain  no  unjust  or  unfeeling  reflections 
upon  other  denominations.  It  is  frankly  confessed,  that  they 
were  composed,  with  a  remote  view  to  publication ;  if  the 
author  should,  in  the  course  of  divine  providence,  find  time 
and  have  ability  to  accomplish  the  object.  They  were  there- 
fore written  with  care,  and  diligent  study.  It  is  believed, 
however,  that  they  are  composed  of  thoughts,  and  expressed 
in  words ;  not  so  much  "  those,  which  man's  wisdom  teach- 
eth,  as  those  which  the  Holy  Ghost  teacheth,  comparing 
spiritual  things  with  spiritual."  The  author  has  not  shrunk 
from  any  subject,  however  difficult ;  but  has  laid  hold  of  his 
work  in  the  fear  of  the  Lord  :  neither  does  he  cloak  or  dis- 
semble. It  is  presumed,  therefore,  that  a  candid  pubUck  will 
overlook  his  errours.  "  In  weakness  and  with  much  trem- 
bUng,  yet  with  joy,  he  has  laboured  in  the  gospel ;"  and  he 
would  wish  still  "  to  do  the  work  of  an  evangehst,  and  to 
make  full  proof  of  his  ministry."  Assist  him,  then,  with  your 
patronage,  and  your  prayers;  that  "with  ink  and  paper,"  he 
may  publish  the  gospel  of  Christ,  to  a  perishing  world. 

THE  AUTHOR. 


CONTENTS. 


SERMON  I.                                            Page 
The  Divinity  of  Christ 9 

SERMON  II. 
The  Holy  Spirit  the  only  effectual  Guide  to  Christ,         ....         17 

SERMON  III. 
The  love  of  God  for  sinful  man, 25 

SERMON  IV. 
The  duty  of  making  progress  in  the  divine  life, 32 

SERMON  V. 
Christ  the  way  to  eternal  life, 39 

SERMON  VI. 

The  Salvation  of  our  Souls,  a  work  to  be  wrought  by  our  own  endeavour, 
in  dependence  on  Divine  aid, 46 

SERMON  VII. 
The  nature  and  design  of  human  life, 52 

SERMON  VIII. 
The  duty  of  hallowing  the  Sabbath, 61 

SERMON  IX. 

Our  appearance  at  the  Judgment  Seat  of  Christ,  (First,)     .         .        .         .69 

SERMON  X. 
Our  appearance  at  the  Judgment  Seat  of  Christ,  (Second,)      ...        75 

SERMON  XI. 
On  Baptism,  (First,) 82 

SERMON  XII. 
On  Baptism,  (Second.) 89 

SERMON  XIII. 

On  Baptism,  (Third.) 96 

SERMON  XIV. 

Intimate  acquaintance  with  God,  is  the  chief  promoter  of  self-abasement, 
(First,) 103 

SERMON  XV. 

Intimate  acquaintance  with  God,  is  the  chief  promoter  of  self-abasement, 
(Second.) 110 

SERMON  XVI. 
The  happiness  of  trusting  in  God,  .        .        .        .        .        ,        .      117 


Vm  CONTENTS. 

Page 
SERMON  XVII. 

All  the  glory  of  our  salvation  is  due  to  God,  (First,)  ....  125 

SERMON   XVIII. 

All  the  glory  of  our  salvation  is  due  to  God,  (Second,)    ....      132 

SERMON  XIX, 

All  the  glory  of  our  salvation  is  due  to  God,  (Third,)  .        .        .  139 

SERMON  XX. 
Resignation  to  the  Divine  will, 146 

SERMON  XXI. 
The  duty  of  Prayer,  (First,) 155 

SERMON  XXII. 
The  duty  of  Prayer,  (Second,) 162 

SERMON  XXIII. 
The  duty  of  Prayer,  (Third,) 169 

SERMON    XXIV. 
The  office  work  of  the  Holy  Spirit,   (First,)  176 

SERMON  XXV. 
The  office  work  of  the  Holy  Spirit,  (Second,) 184 

SERMON  XXVI. 
The  duty  of  Beneficence, 192 

SERMON   XXVII. 

Mankind  by  nature  are  in  a  state  of  spiritual  death,  and  can  be  quickened 
only  by  the  Spirit  of  God,  (First,) 199 

SERMON  XXVIII. 

Mankind  by  nature  are  in  a  state  of  spiritua,'  death,  and  can  be  quickened 
only  by  the  Spirit  of  God,  (Second,)  206 

SERMON  XXIX. 

The  duty  of  loving  God, 213 

SERMON  XXX. 

The  duty  of  numbering  our  days, 220 


FAMILIAR  DISCOURSES 

ON 

THE  WAY  OF  SALVATION, 


SERMON  1. 

THE  DIVINITY  OF  €HRIST, 

1  Timothy  iis.  16. — God  was  manifest  in  the  flesh. 

Faithful  representations  of  the  character  of  Christ,  are 
generally  attended  with  salutary  effect.  If  Christ  were  only 
a  man,  a  description  of  the  unjust  reproaches  he  received,  of 
his  extreme  sufferings,  and  of  his  violent  death,  would  impress 
a  feeling  heart  with  sorrow :  but  when  his  exalted  character, 
his  disinterested  benevolence,  and  the  glorious  object  of  his 
coming  are  brought  into  view,  that  must  be  an  obdurate 
heart  indeed,  which  is  not  filled  with  anguish  for  his  suffer- 
ings, with  love  to  his  character,  and  with  revenge  against  *m, 
the  crucifier  of  Chri-st.  But  the  principal  reason  why  preach- 
ing Christ  is  so  often  rendered  effectual,  is,  He  is  the  object 
of  faith,  and  faith  is  the  condition  of  salvation.  "  He  that 
believeth  on  the  Son  hath  everlasting  life :  and  he  that  be- 
lieveth  not  the  Son,  shall  not  see  life ;  but  the  wrath  of  God 
abideth  on  him.'"  Since  Qirist  is  the  object  of  faith,  he 
should  frequently  be  presented  to  view ;  that  we  may  look 
to  him  and  live.  "  For  as  Moses  lifted  up  the  serpent  in  the 
wilderness,  even  so  must  the  Son  of  Man  be  lifted  up,  that 
whosoever  believeth  in  him  should  not  perish,  but  have  eter- 
nal life."  If  Christ  is  faithfully  presented  to  our  view,  the 
Holy  Spirit  may  incline  our  heart  to  love  him  and  to  rely 
upon  him.  But  if  we  have  no  view  of  Christ,  we  must 
perish  without  hope.  Hence  that  pious  resolution  of  St. 
Paul :  "  I  determined  not  to  know  any  thing  among  you 
save  Jesus  Christ  and  him  crucified."  How  often  has  the 
determined  infidel  been  made  to  bow  at  the  foot  of  the  cross ; 
although  excellency  of  speech  and  human  wisdom  could 
never  move  his  settled  purpose.  But  when  through  the  fear 
of  men,  or  a  desire  of  applause,  ministers  of  the  gospel  are 
led  to  represent  Christ  as  only  a  Savioui*  in  part,  as  inferiour 

2 


10  THE    DIVINITY   OF    CHRIST. 

to  the  Father,  or  as  a  mere  man,  it  is  destructive  to  the  soul. 
But  in  order  to  the  faithful  preaching  Christ,  it  is  not  neces- 
sary tlie  minister  should  always  dwell  upon  his  character, 
offices,  and  workj:  the  idea  is  more  comprehensive ;  it  com- 
prises all  those  doctrines  of  which  Christ  is  the  foundation ; 
that  is,  all  gospel  truth.  But,  that  the  illustration  of  these 
doctrines  may  be  preaching  Christ,  it  is  necessary  that  they 
should  be  traced  to  him,  as  their  foundation.  When  we 
speak  of  faith,  Christ  should  be  held  up  to  view  as  the  object. 
When  of  salvation  by  free  grace ;  it  should  be  represented 
as  on  account  of  the  merits  of  Christ.  When  of  the  perse- 
verance of  the  saints ;  it  should  be  founded  on  the  love  and 
care  of  Christ.  When  of  repentance :  it  should  be  repre- 
sented as  real,  only  when  it  leads  to  the  forsaking  of  sin  and 
the  seeking  of  Christ.  This  is  the  preaching,  vA'hich  God  has 
enjoined  on  his  ministers ;  and  it  is  this  alone,  which  he  has 
promised  to  bless.  V^  herefore  consider  this  great  Apostle 
and  High  Priest  of  our  profession,  Jesus  Christ.  From  the 
testimony  of  your  conscience,  and  of  the  word  of  God  ;  what 
think  ye  of  Christ  ?  Some  are  ready  to  say,  by  the  witness 
of  the  Spirit,  he  is  truly  "  God,  manifest  in  the  flesh."  Others 
by  profession,  or  by  works,  deny  him,  saying,  "  he  is  a  pro- 
phet ;  or  as  one  of  the  prophets."  But  w^hom  say  you  that 
he  is  ? 

It  is  my  design  to  show  you,  from  the  scriptures,  that  he 
is  God,  manifest  in  the  flesh.  In  proof  of  this,  those  perfec- 
tions of  Christ's  character,  which  seem  most  evidently  to 
evince  his  divinity,  w^ill  be  presented  to  your  view.  3Iay  the 
Holy  Spirit  impress  the  truth  upon  your  hearts,  and  constrain 
you  to  receive  Christ  as  your  Saviour,  not  only  by  profession, 
but  in  deed  and  in  truth. 

I.  Christ  is  the  Son  of  God,  and  therefore  partakes  of  the 
divine  nature.  "  The  angel  answered  and  said  unto  her,  the 
Holy  Ghost  shall  come  upon  thee,  and  the  power  of  the 
Highest  shall  overshadow  thee  ;  therefore  also  that  holy  thing 
which  shall  be  born  of  Ihee  shall  be  called  the  Son  of  God." 
"  Jesus,  when  he  was  baptized,  went  up  straightway  out  of 
the  water ;  and  lo !  the  heavens  were  opened  unto  him,  and 
he  saw  the  Spirit  of  God,  descending  like  a  dove,  and  lighting 
upon  him.  And  lo !  a  voice  from  heaven,  saying,  This  is  my 
beloved  Son,  in  whom  I  am  well  pleased."  "  The  word  was 
made  flesh  and  dw^elt  among  us,  and  we  beheld  his  glory, 
the  glory  as  of  the  only  begotten  of  the  Father,  full  of  grace 
and  truth."  ''  Jesus  answered  them,  my  Father  worketh 
hitherto  and  I  work."  So  numerous  and  so  unequivocal  are 
the  passages  of  scripture,  in  proof  that  Jesus  is  the  Son  of 
God,  that  most  of  those  who  believe  the  Bible,  acknowledge 


THE    DIVIMTY    OF    CHRIST.  11 

it,  in  some  sense.  Some  affirm  that  Christ  is  the  Son  of  God, 
but  not  equal  with  tlie  Father.  Others,  that  he  is  a  great 
prophet,  and  a  good  man — the  best  of  men ;  and  for  this  rea- 
son was  called,  by  way  of  distinction,  the  Son  of  God ;  as 
Christians  are  sometimes  called  the  sons  of  God.  But  these 
modes  of  interpretation  are  entirely  erroneous,  for 

II.  He  is  the  brightness  of  the  Father's  glory,  and  the  ex- 
press image  of  his  person.  Therefore  he  is  very  God,  equal 
with  the  Father. 

He  is  the  express  image  of  the  Father,  in  his  being  and  in 
his  attributes. 

1.  In  his  being — Christ  is  infinite  and  eternal.  "Unto  the 
Son  he  saith.  Thy  throne,  O  God,  is  for  ever  and  ever,  a 
sceptre  of  righteousness  is  the  sceptre  of  thy  kingdom." 
"  I  am  alpha  and  omega,  the  beginning  and  the  ending,  saith 
the  Lord."  "  He  is  before  all  things,  and  by  him  all  things 
consist."  "Thou  art  the  same,  and  thy  years  shall  not  fail." 
"  Thou  lovedst  me  before  the  foundation  of  the  world."  "  And 
now,  O  Father,  glorify  thou  me,  with  thine  own  self,  with 
the  glory  which  I  had  with  thee  before  the  world  was.' 
"  Jesus  said  unto  them.  Before  Abraham  was,  I  am."  The 
expression  indicates,  not  only  that  he  had  existence  before 
Abraham ;  but  that  he  had  eternal  existence.  Had  his  pre- 
existence  been  the  only  idea  to  be  conveyed,  the  expression 
would  have  been.  Before  Abraham  was,  I  was.  But  he  says, 
Before  Abraham  was,  1  am  ;  that  is  the  everlasting  God. 
This  is  the  appellation  which  Jehovah  assumed  when  he  ap- 
peared to  Moses  in  the  burning  bush.  "  God  said  unto 
Moses,  Thus  shalt  thou  say  unto  the  children  of  Israel,  I  AM 
hath  sent  me  unto  you."  Christ  then  is  infinite  and  eternal; 
and  do  these  perfections  belong  to  any  being  but  to  the  infi- 
nite God  ? 

Christ  is  the  express  image  of  the  Father — 

2.  In  his  attributes. 

Christ  is  omnicient. — "  His  disciples  said  unto  him.  Now 
speakest  thou  plainly,  and  speakest  no  proverb ;  now  we  are 
sure,  that  thou  knowest  all  things."  "Peter  said  unto  him, 
Lord,  thou  knowest  all  things ;  thou  knowest  that  I  love  thee." 
"  These  things  saith  the  Son  of  God,  All  the  churches  shall 
know,  that  I  am  he  which  searcheth  the  reins  and  hearts." 
Yes,  the  blessed  Jesus  knoweth  all  things ;  he  knoweth 
whether  we  love  him.  O,  that  each  one  of  us  might,  by  the 
witness  of  the  Spirit,  be  able  to  appeal  to  his  omniscience, 
and  sav,  "Lord,  thou  knowest  all  things;  thou  knowest  that 
I  love  thee !" 

Christ  is  omnipresent. — "  Nathaniel  saith  unto  him,  Whence 
knowest  thou  me  ?     Jesus  answered  and  said  unto  him,  Be- 


12  THE   DIVINITY   OF    CHRIST. 

fore  that  Philip  called  thee,  when  thou  was  under  the  fig  tree, 
I  saw  thee."  Christ  said  to  his  disciples,  '•  Go  ye,  therefore, 
and  teach  all  nations,  and  lo !  I  am  with  you  always,  even 
unto  the  end  of  the  world."  Christ  is  now  present  with  us, 
to  witness  our  affection  and  conduct,  and  will  you  refuse  to 
receive  him  as  your  Lord  and  your  God  ?  Now,  while  Christ 
is  walking  in  the  midst  of  us,  shall  he  record  your  name  in 
the  catologue  of  unbehevers?  Perhaps  this  one  expression 
of  your  soul,  seals  your  eternal  doom ;  O  say,  "  Lord,  I  be- 
lieve, help  thou  mine  unbehef " 

Christ  has  almighty  power. — "  Jesus  came  and  spake  unto 
them,  sajang,  All  power  is  given  unto  me  in  heaven  and  in 
earth."  "  Unto  the  Son  he  saith.  And  thou,  Lord,  in  the 
beginning,  hast  laid  the  foundation  of  the  earth  ;  and  the 
heavens  are  the  work  of  thine  hands."  "  By  him  were  all 
things  created,  that  are  in  heaven  and  that  are  in  earth,  vis- 
ible and  invisible,  whether  they  be  thrones,  or  dominions,  oi- 
principaUties,  or  powers ;  all  things  were  created  by  him,  and 
for  him,  and  by  him  all  things  consist."  Can  any  thing  more 
plainly  express  almighty  power,  and  universal  dominion  ? 
and  is  not  this  positive  proof,  that  Christ  is  very  God  I  The 
inspired  apostle  uses  the  same  method  of  proof,  in  the  passage, 
last  quoted.  He  says,  speaking  of  the  Son,  ''  Who  is  the 
image  of  the  invisible  God ;  for  b}^  him  were  all  things 
created."  Christ  has  power  to  mve  life  to  sinners,  who  are 
dead  in  trespasses  and  sins.  "  t  or  as  the  Father  raiseth  up 
the  dead  and  quickeneth  them ;  even  so  the  Son  quick- 
eneth  whom  he  will."  And  he  now  says  to  us  ;  "  Come 
unto  me  all  ye  that  labom*  and  are  heavy  laden  and  I  will 
give  you  rest."  And  will  you  still  neglect  ?  How  shall  w^e 
escape,  if  we  neglect  so  great  salvation  I 

Christ  has  infinite  wisdom. — He  is  "  Christ  the  power  of 
God,  and  the  wisdom  of  God."  "  In  him  are  hid  all  the  trea- 
sures of  wisdom  and  knowledge."  Can  this  be  said  of  any 
created  being?  Can  any  one  claim  this  pre-eminence,  but  the 
infinite  God  I  Let  us  then  delight  to  follow  the  directions,  and 
to  obey  the  precepts  of  "  the  only  wise  God  our  Saviour." 

Christ  has  infinite  benevolence. — '•  Greater  love  hath  no  man 
than  this  ;  that  a  man  lay  down  his  life  for  his  friend."  "  But 
God  commendeth  his  love  towards  us,  in  that  while  we  were 
yet  sinners  Christ  died  for  us."  "  He  went  about  doing 
good."  "  He  is  the  good  shepherd,  he  gave  his  life  for  the 
sheep."  Christ  came  down  from  heaven,  lived  a  life  of  pain 
and  reproach,  and  died  upon  the  cross,  that  he  might  provide 
a  wa}^  for  the  salvation  of  sinners  ;  and  might  be  "  a  merciful 
and  faithful  high  priest,  in  things  pertaining  to  God."  None 
})ut  the  God  of  love  has  benevolence  like  this. 


THE   DIVINITY    OF   CHRIST.  13 

Let  us  notice  a  few  of  the  incidents  of  our  Saviour's  life : 
and  while  we  notice  them,  let  us  admire  his  benevolence  and 
copy  his  example.  We  will  first  notice  some  circumstances, 
relative  to  a  sermon,  which  our  Saviour  preached,  in  the  place 
where  he  had  been  brought  up.  Here  we  have,  at  one  view, 
the  benevolent  object  of  his  coming,  the  evil  treatment  he 
received,  and  an  instance  of  unparalleled  love  and  forbearance. 
"  He  came  to  Nazareth,  where  he  had  been  brought  up ;  and, 
as  his  custom  was,  he  went  into  the  Synagogue,  on  the  sab- 
bath day,  and  stood  up  for  to  read.  And  there  was  delivered 
unto  him  the  book  of  the  prophet  Esaias ;  and  when  he  had 
opened  the  book,  he  found  the  place,  where  it  was  written, 
The  Spirit  of  the  Lord  is  upon  me^  because  he  hath  anointed 
me  to  preach  the  gospel  to  the  j^oor ;  he  hath  sent  me  to  heal 
the  broken  hearted^  to  preach  deliverance  to  the  captives^  and 
recovering  of  sight  to  the  blind,  to  set  at  liberty  them  that  are 
bruised,  to  preach  the  acceptable  year  of  the  Lord.  And  he 
closed  the  book,  and  gave  it  again  to  the  minister,  and  sat 
down.  And  the  eyes  of  all  them,  in  the  synagogue,  were 
fastened  on  him.  And  he  began  to  say  unto  them.  This  day 
is  this  scripture  fulfilled  in  your  ears."  Here  Christ,  doubt- 
Jess,  pointed  to  himself  as  the  Messiah,  predicted  in  the  passage 
which  had  been  just  read ;  appealing  to  his  miracles  in  proof: 
alleging  that  he  was  sent,  and  had  already  began  to  "  heal 
the  broken  hearted  ;  to  preach  deliverance  to  the  captives,  and 
recovering  sight  to  the  blind."  With  this  part  of  the  sermon, 
his  audience  were  highly  gratified,  and  probably  reasoned  in 
the  manner  following :  The  deliverer  of  the  Jews  is  come  ; 
we  shall  soon  be  delivered  from  the  tyranny  of  the  Romans ; 
we  shall  shortly  tread  our  oppressors  under  our  feet.  He  is 
from  amongst  us  ;  his  kindred  are  here,  and  we  shall  see  his 
miracles,  and  share  richly  in  his  benefits.  "  And  all  bare  him 
witness,  and  wondered  at  the  gracious  words  which  proceed- 
ed out  of  his  mouth."  They  are  ready  to  crown  him  king 
of  the  Jews.  But  the  thought  suddenly  strikes  their  minds  : 
Is  not  this  Joseph's  son  ?  Immediately  their  envy  is  excited  ; 
and  the  current  of  their  passions,  which  had  arisen  so  high, 
begins  to  flow  back.  Let  us  now  attend  to  the  latter  part 
of  his  discourse,  and  notice  the  affect,  which  the  doctrine  of 
divine  sovereignty,  and  disinterested  benevolence  produced. 
"  And  he  said  unto  them,  Ye  will  surely  say  unto  me  this 
proverb;  Physician,  heal  thyself ;  whatsoever  we  have  heard 
done  in  Capernaum,  do  also  here,  in  thy  country.  And  he 
said.  Verily  I  say  unto  you.  No  prophet  is  accepted  in  his  own 
country.  But  I  tell  you  of  a  truth,  many  widows  were  in 
Israel  in  the  days  of  Elias,  when  the  heaven  was  shut  up  three 
years  and  six  months,  when  great  famme  was  throughout  all 

2* 


14  THE    DIVINITY    OF    CHRIST. 

the  land  ;  but  unto  none  of  them  was  Ehas  sent,  save  unto 
Sarepta,  a  city  of  Sidon,  unto  a  woman,  who  was  a  widow. 
And  many  lepers  were  in  Israel,  in  the  time  of  Eliseus  the  pro- 
phet, and  none  of  them  w^as  cleansed,  saving  Naaman  the  Sy- 
rian. And  all  they,  in  the  synagogue,  when  tliey  heard  these 
things,  were  filled  with  wrath ;  and  rose  up  and  thrust  him  out 
of  the  city,  and  led  him  unto  the  brow  of  the  hill,  whereon  their 
city  was  built,  that  they  might  cast  him  down  headlong." 
Such  ungrateful,  savage  treatment  the  Son  of  God  received ; 
and  that  while  he  was  proclaiming  salvation  for  sinners. 
They  could  listen  with  rapture,  while  Christ  was  preaching 
deliverance  to  the  captives,  and  recovering  of  sight  to  the 
blind  ;  and  while  they  were  saying,  in  their  hearts  '•  To  whom 
would  the  king  delight  to  do  honour,  more  than  to  myself  ?" 
but  when  they  were  told,  that  they  were  no  more  worthy  than 
others ;  that  the  poor  widow  in  the  city  of  Sarepta,  and  Naa- 
man, the  Syrian,  who  were  Gentiles,  were  as  worthy  as  the 
Jews,  and  that  God  had  actually  preferred  these  Gentiles ;  they 
were  filled  with  wrath,  and  led  him  unto  the  brow  of  the  hill, 
that  they  might  cast  him  down  headlong.  \\  hat  think  you  of 
such  wicked  ruffians  ?  "  Shall  we  not  command  fire  to 
come  down  from  heaven,  and  consume  them,  even  as  Ehas 
did  ?"  But  stay,  lest  it  fall  on  some  devoted  head  in  this  as- 
sembly, on  some  one,  who  for  the  same  cause,  contemns  alike 
both  the  Saviour  and  his  doctrine.  Notice  the  conduct  of 
Christ,  on  this  occasion.  Human  feehngs  will  hardly  be  satis- 
fied, that  the  offenders  should  go  unpunished  ;  but  God  seeth 
not  as  man  seeth.  "  He  passing  through  the  midst  of  them, 
went  his  way."  "  For  the  Son  of  man  came  not  to  destroy 
men's  lives  but  to  save  them."  That  heavenly  love  and  god- 
like majest}',  which  beamed  from  his  countenance,  disarmed 
his  foes.  The  confused  and  turbulent  multitude  divide,  to 
make  way  for  "  the  King  of  glory."  "  And  he  passing 
through  the  midst  of  them  went  his  way."  Numerous  instan- 
ces of  a  similar  nature,  might  be  brought  into  view,  in  which 
the  love  and  compassion  of  Christ,  liave  been  returned  by 
hatred  and  abuse.  Still  he  pursues  his  benevolent  purpose, 
determined  to  rescue  fallen  man. 

To  illustrate  this  part  of  our  subject,  (the  infinite  benevo- 
lence of  Christ.)  I  will  bring  into  view  another  series  of  events. 
As  yet  the  enemies  of  Christ  had  never  dared  to  seize  his 
person.  But  now,  the  time  is  come  :  the  Son  of  man  is  to  be 
'flelivered  into  the  hand  of  sinners.  While  Judas  was  gone  to 
betray  his  master ;  Jesus,  anticipating  that  last,  heart-rending 
scene  of  his  sufferings,  in  his  agony  retired,  with  three  of  his 
disciples,  to  the  garden  of  Gethsemane,  to  pray.  Retiring  a 
little  way  from  his  disciples,  he  fell  on  his  face,  and  poured 


THE    DIVINITY    OF    CHRIST.  15 

out  the  anguish  of  his  soul  in  agonizing  praj^er  to  liis  Father. 
"And  he  cometh  unto  his  disciples  and  findeth  them  asleep ;  and 
saith  unto  Peter,  ^^  hat !  could  ye  not  watch  with  me  one 
hour  ?''  ^\  hen  this  gentle,  but  effectual  reproof,  had  brought 
them  to  a  sense  of  their  ingratitude ;  how  soon  does  the 
compassionate  Jesus  heal  the  wound.  "  The  spirit  indeed  is 
w"illing  but  the  flesh  is  weak."  "  O,  love  the  Lord,  all  ye  his 
saints.  Be  of  good  courage  and  he  shall  strengthen  your 
heart,  all  ye  that  hope  in  the  Lord."  Let  us  proceed  with  the 
narration. — Jesus  saith  to  his  disciples,  "  Rise,  let  us  be  going ; 
behold,  he  is  at  hand  that  doth  betray  me.  And  while  he  yet 
spake,  lo  !  Judas,  one  of  the  twelve,  came,  and  with  him  a 
great  multitude  with  swords  and  staves,  from  the  chief  priest 
and  elders  of  the  people.  Now  he  that  betrayed  him  gave 
them  a  sign,  saying.  Whomsoever  I  shall  kiss,  the  same  is  he, 
hold  him  fast.  And  forthwith  he  came  to  Jesus  and  said, 
Hail,  Master ;  and  kissed  him."  Keep  your  eyes  upon  the 
benevolent  Jesus.  How  did  he  receive  tiiis  treacherous  man  ? 
Jesus,  although  he  was  perfectly  acquainted  with  his  wicked 
designs,  yet,  with  the  mildness  and  compassion  of  a  God,  he 
said  unto  him,  "  Friend,  wherefore  art  thou  come  ?"  It  is  not 
surprising,  that  he  went  and  hanged  himself  Such  love  would 
melt  a  heart  of  stone.  To  proceed ;  "  Then  came  they,  and 
laid  hands  on  Jesus,  and  took  him.  And,  behold,  one  of  them 
which  were  with  Jesus  stretched  out  his  hand,  and  drew 
his  sword,  and  struck  a  servant  of  the  high  priest,  and  smote 
off  his  ear.  Then  said  Jesus  unto  him,  Put  up  again  thy 
sword  into  his  place.  And  he  touched  his  ear  and  healed  him." 
Here  a  miracle  is  wrought  for  the  benefit  of  his  enemies. 
That  hand,  which  could  have  severed  each  head  from  its  body, 
is  employed  in  heahng  the  servant's  ear.  The  benevolent 
and  open  conduct  of  our  Saviour  on  this  occasion,  so  deeply 
affected  his  enemies  that  they  fell  to  the  ground.  "  Jesus 
knowing  all  things  that  should  come  upon  him,  went  forth,  and 
said  unto  them,  Whom  seek  ye ?  They  answ^ered  him,  Jesus  of 
Nazareth.  Jesus  saith  unto  them,  1  am  he.  As  soon  as  he 
said  unto  them  1  am  he,  they  went  backward  and  fell  to  the 
ground."  Further;  Jesus  said  to  his  pursuers ;  "If  ye  seek 
me,  let  these  go  their  way."  He  does  not  forget  his  beloved 
disciples,  even  in  this  perilous  moment.  "  If  ye  seek  me  let 
these  go  their  way."  Again — "  As  they  led  him  away  to 
crucify  him,  there  followed  him  a  great  company  of  people^ 
and  of  women,  which  also  bewailed  and  lamented  him.  But 
Jesus  turning  unto  them,  said.  Daughters  of  Jerusalem,  weep 
not  for  me."  Observe  the  blessed  Jesus  going  up  the  way  to 
Calvary,  faint  and  bending  beneath  his  cross,  followed  by  his 
weeping  friends.     To  divert  their  mourning,  he  turns  and  says 


16  THE   DIVINITY   OF   CHRIST. 

to  them,  "Weep  not  for  me,  but  weep  for  yourselves."  With 
his  infinitely  benevolent  object  in  view,  he  calmly  consents  to 
be  nailed  to  the  cross ;  and  leaving  his  blessing  for  his  friends, 
and  his  prayers  for  his  enemies,  he  resigns  his  soul  an  offering 
for  sin.  What  think  ye  of  Christ,  who  was  manifest  in  the 
flesh  1  Is  he  not  the  God  of  love  ?  Some,  I  trust,  are  pre- 
pared to  answer,  with  the  centurion,  who  stood  by,  at  the 
crucifixion,  "Truly  this  man  was  the  Son  of  God-" 

111.  Christ  is  the  proper  object  of  religious  worsliip. — 
"  When  he  bringeth  in  the  first  begotten  into  the  world,  he 
saith  :  And  let  all  the  angels  of  God  worship  him."  "  And  the 
disciples  worshipped  him."  "  To  them  that  are  sanctified,  in 
Christ  Jesus,  called  to  be  saints,  with  all  that  in  every  place 
call  upon  the  name  of  Jesus  Christ  our  Lord."  "  And  they 
stoned  Stephen  calling  upon  God ;  saying.  Lord  Jesus,  receive 
my  spirit."  "  The  Father  hath  committed  all  judgment  unto 
the  Son,  that  all  men  should  honour  th(!  Son.  even  as  they 
honour  the  Father."  Does  not  the  truth,  that  Christ  is  the  ob- 
ject of  worship,  incontestibly  prove  his  divinity  ?  Religious 
worship  can,  with  propriety,  be  rendered  to  none  but  God. 
"  Thou  shalt  worship  the  Lord  thy  God,  and  him  only  shalt 
thou  serve."  Christ  is  acknowledged  by  all  to  have  sustained 
a  perfect  character,  and  would  he  receive  worship  if  he  were 
not  God,  the  proper  object  I  This  surely  would  savour  too 
much  of  pride,  presumption,  and  insincerity,  to  belong  to  a  per- 
fect character.  ^^  ould  he  not  rather  say  as  did  the  angel  in  the 
Revelation ;  "  See  thou  do  it  not,  I  am  thy  fellow  servant : 
worship  God."  Besides,  would  angels  worship  Christ,  if  he 
were  not  the  proper  object  of  worship  ?  And  if  the  proper 
object,  he  is  truly  God.  If  any  of  you  are  still  doubting  his 
divinity,  hear  one  more  declaration  from  the  sacred  scriptures : 
"  W  e  know  that  the  Son  of  God  is  come,  and  hath  given  us 
an  understanding,  that  we  may  know  him  that  is  true ;  and 
we  are  in  him  that  is  true,  even  in  his  Son,  Jesus  Christ ;  this 
is  the  true  God  and  eternal  hfe."  Christ  then  is  God,  manifest 
m  the  flesh. 

Let  me  ask  you,  is  not  this  eternal  Son  of  the  everliving 
God,  worthy  of  your  devout  adorations,  and  3our  humble 
praises  I  Let  us  then  kneel  before  the  Lord,  our  maker,  and 
worship  at  his  footstool.  Is  not  this  omniscient,  omnipresent, 
almighty,  "  and  only  wise  God  our  Saviour,"  worthy  of  your 
confidence  1  Let  us  then  commit  ourselves,  soul  and  body,  to 
his  hands,  for  time  and  for  eternity.  Sayino-,  "  Here,  Lord,  I 
give  myself  away,  'tis  all  that  I  can  do."  Is  not  this  the  God 
of  love  worthy  of  your  afifections  I  Then  let  Christ  be  all 
our  salvation  and  all  our  desire. 


SERMON  11. 

THE  HOLY  SPIRIT  THE  ONLY  EFFECTUAL  GUIDE  TO  CHRIST. 

1  CoRiKTiiiAKs  xii.  3. — No  man  can   say  that  Jesus   is  the  Lord,   but  by  the 
Holy  Ghost. 

There  is  a  great  change  wrought,  in  the  heart  of  sinners, 
b\'  the  influence  of  the  Holy  Spirit.  The  moral  image  of 
God,  is  impressed  upon  their  soul ;  and  a  spiritual  discern- 
ment is  communicated.  There  is  something  of  that  love  of 
holiness,  and  that  hatred  of  sin,  and  that  benevolence,  which 
God  possesses,  implanted ;  and  a  perception  of  the  holiness 
of  God,  the  excellence  of  Christ,  and  the  righteousness  of  the 
law,  imparted  to  them.  This  change,  wrought  by  the  Spirit, 
is  not  an  external  reformation  merely  ;  but  a  radical  altera- 
tion, in  the  state  of  the  heart.  We  are,  by  nature,  inclined 
to  set  a  high  value  on  temporal  things.  \Ye  prize  wealth 
and  honour,  far  beyond  their  real  worth.  And  those  things 
which  we  are  inclined  to  seek  after,  for  pleasure,  are  produc- 
tive of  nothing  but  pain.  By  these  allurements,  we  are  led 
away  from  God.  As  the  apostle  expresses  it,  in  his  address 
to  the  Corinthian  church,  in  the  verse  preceding  the  text, 
"  Ye  know  that  ye  were  Gentiles,  carried  away  unto  these 
dumb  idols,  even  as  ye  were  led."  And  unless  our  views 
are  changed ;  unless  we  are  enabled  by  the  Spirit  to  discern 
the  excellence  of  heavenly  things,  we  shall  go,  '•  with  the 
vail  over  our  heart"  down  to  the  gates  of  death.  But  though 
this  change  of  the  views  and  feelings  is  the  work  of  the  Spirit, 
yet  his  agency  is  not  always  perceived.  The  subject  of  his 
grace  has  new  views  of  God,  of  Christ,  and  of  the  law :  he 
sees  their  excellence  and  glory,  and  loves  the  duties  of  re- 
ligion :  yet  he  may  have  been  insensible  of  the  influence  of 
the  Spirit,  or  of  the  time  of  the  change.  But  though  he  may 
not  know  when,  or  m  what  manner,  he  received  his  sight ; 
yet  he  can  say,  "  One  thing  I  know,  that  whereas  I  was 
blind,  now  I  see."  It  is  this  spiritual  illumination,  which  is 
referred  to  in  the  text.  "  No  man  can  say,  that  Jesus  is  the 
Lord,  but  by  the  Holy  Ghost."  No  man  can  discern  the 
excellence  of  Christ,  his  suitableness  to  be  King  in  Zion, 
and  his  right  to  reign  over  him,  individually,  and  submit  to 
him  as  his  Lord  and  his  God,  but  by  the  influence  of  the  Holy 
Spirit.  Christ  has  no  comeliness  in  the  view  of  the  impeni- 
tent ;  and  they  refuse  to  submit  to  his  authority.  Their  heart 
must  be  subdued,  by  sovereign  grace,  before  they  will  take 


18  THE   HOLY   SPIRIT   THE   ONLY 

their  proper  place,  at  the  Saviour's  feet.  A  cordial  acknow- 
ledgment that  Jesus  is  the  Lord,  is  true  faith.  And  we  can- 
not acknowledge  that  Jesus  is  our  rightful  sovereign,  without 
feeling  the  guilt  of  our  rebellion  against  him ;  w  ithout  re- 
pentance for  our  sins.  Therefore,  to  say,  that  Jesus  is  the 
Lord,  requires  holiness  of  heart;  a  new  nature.  But  the 
formation  of  this  nature,  and  the  exciting  of  these  affections, 
is  declared  in  the  text,  and  in  other  passages  of  scripture,  to 
be  the  work  of  the  Spirit. 

The  sentiment  advanced  in  the  text  shows — 

1.  The  divinity  of  the  Spirit. 

IL  His  work  in  the  plan  of  salvation.     And, 

in.  The  need  we  have  of  his  influences. 

1.  The  divinity  of  the  Spirit. 

Satisfactory  proof  of  his  divinity,  may  be  deduced  from  the 
text ;  and  other  passages  of  scripture  may  be  adduced,  which 
are  yet  more  express. 

L  The  text  implies,  that  the  Holy  Spirit  has  an  intimate 
knowledge  of  Christ — "  No  man  can  say  that  Jesus  is  the 
Lord,  but  by  the  Holy  Ghost."  The  Spirit,  then,  has  a  know- 
ledge of  Christ  which  the  highest  seraph  does  not  possess. 
St.  John,  in  illustrating  the  divinity  of  Christ,  draws  an  argu- 
ment from  the  same  source ;  the  intimate  knowledge  which 
Christ  had  of  the  Father.  "  No  man  hath  seen  God  at  any 
time ;  the  only  begotten  Son,  which  is  in  the  bosom  of  the 
Father,  he  hath  declared  him."  To  comprehend  the  Al- 
mighty is  not  in  the  power  of  any  created  being.  "  O,  the 
depth  of  the  riches,  both  of  the  wisdom  and  knowledge  of 
God ;  how  unsearchable  are  his  judgments,  and  his  ways 

£ast  finding  out.  For,  who  hath  known  the  mind  of  the 
/ord  ?  Or,  who  hath  been  his  counsellor  ?"  "  But  the  Spirit 
searcheth  all  things ;  yea,  the  deep  things  of  God."  There- 
fore, the  Spirit  is  divine ;  is  very  God. 

2.  The  text  implies,  that  the  Spirit  has  power  over  the  hearts 
of  men.  ''No  man  can  say  that  Jesus  is  the  Lord,  but  by 
the  Holy  Ghost."  But  God  only  has  power  to  change  the 
heart ;  "  The  king's  heart  is  in  the  hand  of  the  Lord  ;  as  the 
rivers  of  water  he  turneth  it,  whethersoever  he  will."  Then, 
since  the  Spirit  has  power  to  change  the  heart,  to  communi- 
cate divine  light  and  consolation ;  he  is  very  God.  Fur- 
ther— None  but  God  can  search  the  heart.  "  I,  the  Lord, 
search  the  heart ;  I  try  the  reins."  But  the  text  implies, 
that  the  Spirit  has  an  intimate  knowledge  of  the  human  heart ; 
therefore,  the  Holy  Spirit  is  none  other  than  God  himself. 
To  this  proof,  which  the  text  affords  of  the  divinity  of  the 
Spirit,  let  me  add  one  express  and  incontrovertible  passage  of 
scripture.     "  But,  Peter  said,  Ananias,  why  hath  Satan  filled 


EFFECTUAL   GUIDE    TO    CHRIST.  19 

thine  heart  to  he  to  the  Holy  Ghost ;  thou  hast  not  hed  unto 
men,  but  unto  God.''  Therefore,  the  Holy  Ghost,  who  is 
spoken  of  in  the  text,  is  the  omnipotent  Jehovah ;  he  searches 
your  hearts  and  "  turns  them  as  the  rivers  of  water  are  turn- 
ed.'' Here  then  is  the  fountain  from  whence  your  help  cometh. 
Here  you  must  look  for  salvation.  No  longer  "  go  about  to 
establish  your  own  righteousness,  but  submit  yourselves  unto 
the  righteousness  of  God."  If  you  would  be  enlightened  into 
the  knowledge  of  the  truth,  apply  to  the  Holy  Spirit,  that  He 
may  take  of  the  things  of  Christ,  and  show  them  unto  you. 

The  text  points  out — 

H.  The  work  of  the  Spirit. 

He  displays  the  excellencies  and  glories  of  Christ,  and 
thus  sanctifies  and  comforts  his  people.  "  He  takes  of  the 
things  of  Christ  and  shows  them  unto  us." 

1.  The  Holy  Spirit  is  the  sanctifier  of  the  soul.  "It  is  the 
Spirit,  that  quickeneth."  The  Father  has  compassionated 
us,  in  our  fallen  state,  and  has  sent  his  Son  to  redeem  us; 
and  the  Son  has  suffered  for  us  ;  but  it  is  the  work  of  the 
Spirit  to  sanctify  our  soul,  and  fit  us  for  heaven.  "  No  man 
can  say  that  Jesus  is  the  Lord,  but  by  the  Holy  Ghost."  The 
whole  work  of  sanctification  is  evidently  imphed  in  this  de- 
claration ;  and  is  ascribed  to  the  agency  of  the  Holy  Spirit. 
To  say  that  Jesus  is  the  Lord  according  to  the  meaning  of  the 
text,  is  an  act  of  faith.  It  does  not  mean  only  a  constrained 
acknowledgment  of  the  understanding  ;  for  such  an  acknow- 
ledgment as  this  the  evil  spirits  have  already  made ;  "  And  the 
unclean  spirit  cried  out,  saying,  I  know  thee,  who  thou  art, 
the  Holy  One  of  God."  But  it  implies  that  acknowledgment 
of  the  heart,  which  is  the  exercise  of  faith.  Therefore,  the 
producing  of  faith  in  the  heart  is  a  part  of  his  work.  Of  this 
we  are  assured  in  other  parts  of  scripture  "  The  fruit  of  the 
Spirit  is  faith."  Therefore,  if  you  desire  the  knowledge  of 
Christ,  which  is  hfe  eternal,  apply  to  the  Holy  Spirit :  for  no 
man  can  say  that  Jesus  is  the  Lord,  but  by  the  Holy  Ghost. 
Again — ^To  be  able  to  say  that  Jesus  is  the  Lord,  according  to 
the  import  of  the  text,  is  the  foundation  of  the  Christian's  hope. 
Such  a  declaration  implies  a  belief  that  Christ  is  the  Almighty 
Sovereign ;  able  to  save  the  soul :  that  he  is  the  Redeemer  of 
the  world  ;  wilhng  to  save  :  that  he  has  conquered  death, 
ascended  to  heaven,  and  sits  pleading  for  sinners.  Without 
such  a  belief  the  Christian's  hope  is  vain.  The  only  proper 
ground  of  his  confidence  is,  that  Jesus,  to  whose  care  he  has 
committed  liis  soul,  is  the  Lord ;  "  the  Lord,  strong  and  migh- 
ty ;  able  and  willing  to  save."  This  hope,  then,  is  the  fruit  of 
the  Spirit :  for  "  No  man  can  say,  that  Jesus  is  the  Lord,  but 
by  the  Holy  Ghost."    Therefore,  if  you  wish  for  that  hope  in 


20  THE   HOLY   SPIRIT  THE  ONLY 

Christ  which  is  the  anchor  of  the  soul,  both  sure  and  steadfast, 
apply  to  the  Holy  Spirit ;  and  you  shall  possess  an  "  hope, 
which  maketh  not  ashamed,  having  the  love  of  God  shed 
abroad  in  your  hearts  by  the  Holy  Ghost."  Further — The 
declaration  that  Jesus  is  the  Lord,  is  the  source  of  the  Chris- 
tian's love  and  benevolence.  When  the  heart,  softened  by  di- 
vine grace,  is  enabled  to  say,  that  Jesus  is  the  Lord  ;  the 
holy  one  of  God ;  the  suffering  Saviour,  and  the  bleeding  lamb ; 
it  is  filled  with  love.  And  when  the  sinner,  made  sensible  of 
his  unworthiness,  sees  that  Jesus  is  the  Lord,  and  that  he 
has  died  for  him,  he  will  be  disposed  to  manifest  his  gratitude 
by  deeds  of  benevolence  to  the  creatures  of  God.  Love  and 
benevolence,  then,  are  fruits  of  the  Spirit ;  for  "  No  man  can  say 
that  Jesus  is  the  Lord,  but  by  the  Holy  Ghost."  "  The  fruit 
of  the  Spirit  is  love."  Therefore,  if  you  desire  to  know  the 
love  of  Christ,  which  passeth  knowledge,  that  you  may  be  filled 
with  all  the  fulness  of  God,  apply  to  the  Holy  Spirit.  The 
averment  of  the  heart,  that  Jesus  is  the  Lord,  is  the  source  of 
humility,  patience,  fortitude,  self-denial,  and  every  Christian 
virtue.  The  reflection,  that  the  meek  and  lowly  Jesus  is  the 
Lord  of  hosts,  cannot  but  make  us  ashamed  of  our  aspiring 
disposition,  and  our  haughty  hearts ;  and  humble  us  in  the  dust 
before  God.  And  when  we  are  brought  to  see,  that  the  pa- 
tient, forbearing,  and  self-denying  Jesus,  is  the  Lord  of  glory ; 
we  cannot  but  be  ashamed,  that  we,  who  are  his  creatures,  and 
who  ought  to  be  his  servants,  should  be  so  impatient  under 
our  sufferings  ;  so  irresolute  in  the  cause  of  Christ,  and  so  stu- 
dious of  our  ease  and  gratification.  Li  short,  "  The  fruit  of  the 
Spirit  is  love,  joy,  peace,  longsuffering,  gentleness,  goodness, 
faith,  meekness,  and  temperance."  And  what  is  sanctification 
but  the  triumph  of  faith,  and  hope,  and  love,  over  the  evil  pas- 
sions of  our  nature.  Thus  the  whole  work  of  sanctification  is, 
in  the  text,  and  in  other  parts  of  scripture,  ascribed  to  the  Holy 
Spirit.  Therefore,  since  without  holiness  no  man  shall  see 
the  Lord;  and,  since  help  can  be  derived  from  no  other 
source;  if  you  have  any  desire  of  eternal  life,  fly  to  the  Holy 
Spirit ;  kneel  before  the  Lord,  your  maker ;  confess  your 
sins,  and  pray  that  he  would  take  away  the  hard  and  stony 
heart,  and  give  you  an  heart  of  flesh ;  and  that  he  would 
enable  you  to  submit  to  Christ,  as  your  Lord  and  your  God : 
for,  "  No  man  can  say  that  Jesus  is  the  Lord,  Ijut  by  the 
Holy  Ghost."    But, 

I;  2.  The  Holy  Spirit  is  the  Comforter. — This  part  of  his 
work  is  imphed  in  the  text,  and  clearly  illustrated  in  other 
parts  of  scripture.  It  is  implied  in  the  text — Faith,  and  hope, 
and  love,  and  the  other  Christian  virtues,  which  are  implied  in 
the  declaration  that  Jesus  is  the  Lord,  or  which  result  from  it, 


EFFECTUAL   GUIDE   TO   CHRIST.  21 

are  the  source  from  whence  the  Christian  derives  his  comfort 
and  consolation.  This  declaration  the  Spirit  alone  can  enable 
lis  to  make.  Thus  the  Spirit  is  the  Comforter ;  he  takes  of 
the  things  of  Christ,  and  shows  them  unto  us.  He  leads  the 
sinner  to  confide  in  Christ,  who  is  a  faithful  friend — a  comfort 
which  we  very  much  need,  in  this  world  of  disappointment, 
and  wo."  He  animates  the  Christian  with  the  hope  of 
further  glory,  to  comfort  him  amidst  the  trials  and  sufferings 
of  tliis  life.  He  fills  his  soul  with  heavenly  love,  that  there 
may  be  no  room  for  anxiety  about  the  trifling  concerns  of 
this  world.  The  Spirit  directs  the  sinner  to  Jesus  for  comfort 
and  consolation ;  and  thus  puts  "joy  and  gladness  into  his  heart 
more  than  in  the  time  when  corn  and  wine  are  increased."" 
But  the  Holy  Spirit  is  expressly  styled  the  Comforter,  in  other 
passages  of  scripture.  I  will  pray  the  Father  and  he  shall 
give  you  another  Comfoi'ter,  that  he  may  abide  with  you  for 
ever,  even  the  Spirit  of  truth."  "  But  the  Comforter,  which  is 
the  Holy  Ghost,  whom  the  Father  will  send  in  my  name,  he 
shall  teach  you  all  things."  It  is  clearly  manifest,  that,  in  all 
the  relations  which  the  Holy  Spirit  sustains  to  us,  his  crea- 
tures, and  in  all  the  passages  of  scripture,  expressive  of 
his  nature,  he  is  represented  as  a  separate  divine  existence  ; 
which  in  the  language  of  divinity,  and  for  want  of  a  more  ap- 
propriate term,  we  call  a  person.  He  acts  in  his  official  capa- 
city, separate  from  the  Father  and  from  the  Son.  The  word 
Spirit  is  not  merely  another  name  for  the  Father,  or  the  Son ; 
as  is  evident  from  the  text.  "  No  man  can  say  that  Jesus  is 
the  Lord  but  by  the  Holy  Ghost."  The  Spirit  speaks  of  him- 
self as  I ;  the  other  persons  in  the  Trinity  speak  of  him  as 
thou  and  he ;  evidently  expressive  of  separate  existence, 
and  separate  agency.  The  Spirit  is  represented,  in  the 
•scriptures,  as  being  sent  by  the  Father,  and  by  the  Son.  He 
is  represented  as  acting  personally  and  individually.  "  The 
Spirit  lifted  me  up."  He  then  is  a  divine  person  of  the  sacred 
Trinity — the  Holy  Ghost  the  Sanctifier  and  Comforter  of  his 
people.  Then  let  all,  who  feel  their  need  of  comfort  and  con- 
solation, repair  to  the  fountain  whence  it  flows,  "  and  drink 
of  the  river  of  the  water  of  life  freely." 

But,  that  nothing  may  be  wanting,  which  might  induce 
you  to  repair  to  the  fountain  of  life,  let  us  recollect — 

III.  The  need  we  have  of  the  influences  of  the  Spirit. 

"  No  man  can  say  that  Jesus  is  the  Lord,  but  by  the  Holy 
Ghost;"  for, 

1.  We  are  naturally  opposed  to  the  character  of  Christ. 
*'The  carnal  mind  is  enmity  against  God."  The  character  of 
the  blessed  Jesus,  as  it  is  dehneated  in  the  scriptures,  has 
^nothing  attractive  to  the  natural  sight.    We  are  unwilling 

3 


22  THE    HOLY    SPIRIT    THE    ONLY 

to  say,  that  Jesus  is  the  Lord.  We  are  not  pleased  with  his 
abasement :  that  he  was  born  of  obscure  parents ;  that  he  was 
poor,  and  had  not  where  to  lay  his  head ;  that  he  walked  in 
the  most  humble  sphere  of  life  ;  that  fishermen  where  his  com- 
panions ;  and,  that  he  was  crucified  among  thieves.  Tliough 
W'e  may  not  dispute  the  fact,  that  such  was  the  character 
of  Jesus;  yet  we  are  not  naturally  inchned  to  view  his  hu- 
mility as  an  amiable  and  glorious  trait  of  his  character. 
Something-  more  pompous  and  splendid,  would  better  suit 
our  natural  views.  On  account  of  his  humility,  the  Jews  re- 
fused to  own  Christ,  as  their  king.  And,  on  the  same  ac- 
count, w^e  refuse  to  say,  that  he  is  the  Lord  :  for  when  Christ 
is  represented  to  us,  as  the  meek  and  lowly  Jesus,  and  we 
are  directed  to  walk  in  his  steps,  to  take  up  our  cross  and 
follow  him  immediately,  we  are  offended.  Should  Christ 
again  appear  upon  earth,  clothed  with  humility,  we  have 
reason  to  believe,  that  some,  who  now  think  they  have  a  re- 
spect for  the  Saviour,  would  join  in  the  acclamation  of  the 
Jews,  saying.  "  Away  with  him  !  Away  with  him  !  crucify 
him  !"  Therefore  it  is,  that  we  need  the  influence  of  the  Spirit, 
that  our  views  may  be  changed,  that  w^e  may  see  the  glory 
of  humility,  which  is  so  conspicuous  in  the  character  of  Christ; 
and  may  be  able  to  say  that  Jesus  is  the  Lord. 

Again — We  are  not  naturally  pleased  with  the  meekness  of 
Christ.  He  has  recommended  meekness,  both  by  precept 
and  example.  "  Blessed  are  the  meek  ;  for  they  shall  inherit 
the  earth."  "  But  1  say  unto  you,  that  ye  resist  not  evil :  but 
whoever  shall  smite  thee  on  thy  right  cheek,  turn  to  him  the 
other  also."  And  this  he  has  taught  by  his  example.  When 
they  brought  false  witness  against  him,  he  answered  nothing. 
When  he  was  clothed  in  a  purple  robe,  crowned  with  thorns, 
mocked,  and  scourged,  though  possessed  of  almighty  power, 
he  patiently  submitted.  "  KTe  was  brought  as  a  lamb  to  the 
slaughter,  and  as  a  sheep  before  her  shearers  is  dumb,  so 
opened  he  not  his  mouth."  But,  notwithstanding  the  pre- 
cept and  example  of  Christ,  meekness  is  a  disposition  which 
is  despicable,  in  the  eyes  of  worldly  men.  There  is  no  epithet, 
in  their  view,  too  opprobrious  to  be  applied  to  this  Christian 
virtue ;  it  is  called  meanness,  cowardice,  imbecility,  and  every 
thing  that  is  contemptible.  Therefore,  it  is,  that  we  need  the 
influence  of  the  Spirit,  that  we  may  see  the  excellence  of  this 
trait  in  the  character  of  Christ ;  that  we  may  be  able  to  say, 
that  Jesus  is  the  Lord :  and  that  we  may  copy  his  example. 
"  For  if  we  have  not  the  Spirit  of  Christ  we  are  none  of  his." 
It  may  easily  be  shown,  that  there  is  the  same  natural  opposi- 
tion to  the  other  traits  of  the  character  of  Christ.  Therefore, 
we  have  great  need  of  the  influence  of  the  Spirit,  that  our 


EFFECTUAL    GUIDE    TO    CHRIST.  23 

views  fiiay  bfe  chang-ed ;  and  that  we  may  be  brought  to  love 
the  character  of  Christ.     For,  saith  the  apostle,  "  If  any  man 
love  not  the  Lord  Jesus  Christ,  let  him  be  anathema,  maran- 
atha,"  accursed,  when  the  Lord  shall  come. 
We  need  the  influence  of  the  Spirit,  because — 

2.  We  naturally  love  sin.  It  is  said  of  the  sinner  that 
"  wickedness  is  sweet  in  his  mouth  ;  and  he  hideth  it  under 
his  tongue."  But  Christ  hates  sin,  and  requires  of  his  follow- 
ers, that  they  forsake  it.  Therefore,  we  need  the  influence  of 
the  Spirit,  to  bring  us  to  hate  sin  ;  or  we  can  never  say,  that 
Jesus  is  the  Lord  ;  and  submit  to  him  as  our  sovereign. 

We  need  the  influence  of  the  Spirit,  because — 

3.  We  are  naturally  destitute  of  faith. — "  No  man  can  say 
that  Jesus  is  the  Lord,  but  by  the  Holy  Ghost."  Temporal 
things,  which  are  seen,  have  great  influence  on  our  hearts. 
They  engross  our  affections  ;  we  are  inclined  to  lean  upon 
them  for  support,  and  to  trust  in  them  for  happiness :  while 
the  things  which  are  unseen  and  eternal  have  no  effect  upon 
our  hearts,  but  by  the  influence  of  the  Spirit.  We  must  have 
faith  given  us,  before  we  can  look  within  the  vail,  "  where 
Jesus  the  forerunner  hath  entered,"  and  behold  the  heavenly 
mansions !  We  must  have  the  influence  of  the  Spirit  before  we 
can  see  Jesus,  seated  at  the  right  hand  of  the  Father,  crowned 
with  glory  and  honour.  And,  until  we  have  such  a  view,  we 
shall  not  believe  that  Jesus  is  the  Lord.  But,  "  If  ye  believe 
not,  that  I  am  he,  ye  shall  die  in  your  sins."  Therefore,  you 
have  great  need  of  the  influence  of  the  Spirit  to  overcome 
your  unbelief,  and  to  give  you  faith.  And  so  of  your  languid 
hope  and  cold  affection. 

Finally — You  have  need  of  the  influence  of  the  Spirit  to 
comfort  you,  in  this  vale  of  tears. — This  life  is  a  pilgrimage 
of  pain,  disappointment  and  wo.  Therefore,  we  need  the 
consolations  of  the  Spirit.  We  need  to  have  our  affections 
weaned  from  these  transitory  things  and  placed  on  Christ. 
He  is  the  sinner's  friend.  He  can  relieve  your  pains ;  support 
you  under  disappointment,  and  comfort  you  in  affliction. 
"  Christ  will  not  leave  you,  nor  forsake  you."  "  When  your 
father  and  your  mother  forsake  you,  then  the  Lord  will  take 
you  up."  Therefore,  you  have  need  of  the  influence  of  the 
Spirit  to  enable  you  to  receive  Jesus  as  your  Lord.  There- 
fore, if  you  have  any  concern  for  your  temporal  or  eternal 
welfare,  pray  for  the  sanctification  of  the  Spirit,  and  the  com- 
fort of  the  Holy  Ghost.  If  you  wish  for  salvation,  apply  to 
God  ;  he  has  the  hearts  of  all  men  in  his  hands,  and  can  turn 
them,  as  the  rivers  of  water  are  turned.  Your  application 
should  be  made,  when  you  feel  your  need.  And  do  you  not 
now  feel  your  need  ?    Are  you  not  a  helpless  sinner  and  ex- 


24         THE  HOLY  SPIRIT  THE  ONLY  EFFECTUAL  GUIDE. 

posed  to  ruin  ?  Then  be  persuaded  to  apply  to  him,  who  is  able 
to  save  your  soul  from  death.  No  humble,  contrite  sinner  was 
ever  rejected  from  the  mercy  seat.  Pray  that  you  may  be 
enabled  to  see  the  excellence  and  glory  of  Christ,  the  Saviour 
of  sinners,  and  to  own  him  as  your  Lord  and  your  God  " 
'■'  For  no  man  can  say  that  Jesus  is  the  Lord,  but  by  the  Holy 
Ghost." 


SERMON  111. 

THE  LOVE  OF  GOD  FOR  SINFUL  MAX. 

John  iii.  16. — God  so  loved  the  world,  that  ho  gave  his  only  begotten  Son,  that 
whosoever  believeth  in  hiin  should  not  perish,  but  have  everlasting  life. 

The  object  of  preaching,  is  to  bring  sinners  to  the  foot  of 
the  cross  :  to  bring  Christians  back  when  they  stray  ;  and  to 
induce  the  impenitent  to  submit.  The  glory,  which  shines 
in  the  cross,  is  the  pole-star  by  which  the  gospel  minister 
must  direct  his  course.  The  apostles  styled  their  preach- 
ing, the  preaching  of  the  cross.  Paul  says  to  the  Corinthians, 
"  1  am  determined  not  to  know  any  thing  among  you  save 
Jesus  Christ  and  him  crucified."  If  the  glory  of  God's  char- 
acter is  represented,  it  should  be  to  bring  sinners  to  kneel 
before  the  Lord  our  maker,  and  to  worship  at  his  footstool. 
If  the  promises  of  God  are  brought  into  view  ;  or  the  terrours 
of  the  Lord  are  placed  before  us,  it  should  be,  that  we  may 
be  induced  to  flee  to  Christ,  who  is  the  ark  of  safety,  and  the 
way  to  heaven.  The  will  of  God  and  our  duty  centre  at  the 
cross.  It  is  the  w^ill  of  God,  that  men  should  reverence  his 
Son.  And  our  whole  duty  is  comprised  in  obedience  to 
Christ.  That  this  is  the  object  of  preaching,  the  example  of 
Christ,  and  of  his  apostles,  sufficiently  demonstrates.  Their 
object  evidently  was,  to  induce  simiers  to  kneel  at  the  foot  of 
the  cross  ;  and  to  bow  to  the  sceptre  of  Christ.  Of  this  kind 
of  preaching,  the  text  is  a  sample.  It  is  a  part  of  the  ser- 
mon which  Christ  preached  to  Nicodemus.  Christ  tells  him, 
that  he  cannot  enter  heaven,  without  regeneration  ;  and  that 
this  is  the  work  of  the  Spirit :  that  his  duty  is  to  beUeve  on 
the  Lord  Jesus  Christ.  And  to  encourage  him  to  the  exercise 
of  faith,  he  assures  him  of  the  love  of  God.  "  For  God  so 
loved  the  world,  that  he  gave  his  only  begotten  Son,  that 
whosoever  believeth  in  him  should  not  perish,  but  have  ever- 
lasting life."  And  the  sum  of  the  apostle's  preaching  was, 
"  repentance  towards  God,  and  faith  towards  our  Lord  Jesus 
Christ."  Therefore,  we  should  come  to  the  house  of  prayer 
prepared  to  hear,  with  candour  and  impartiality,  whatever 
may  be  said  with  a  design  to  bring  us  to  Christ.  And  we 
should  "  search  the  scriptures  to  see  whether  these  things  are 
so."  Whatever  is  consonant  with  the  good  word  of  life, 
should  be  received  into  honest  hearts  ;  that  it  may  bring  forth 
fruit  to  the  glory  of  God  ;  and  to  your  everlasting  joy.  But 
vain  pliilosophy,  and  idle   speculations  should  be  rejected. 

3* 


26         THE  LOVE  OF  GOD  FOR  SINFUL  MAN. 

They  are  dangerous  to  the  soul.  They  serve  only  to  amuse 
the  mind,  while  they  divert  the  attention  from  the  great  con- 
cern. We  should  meet  in  the  house  of  prayer  to  worship 
God,  and  to  learn  the  way  to  heaven.  If  this  is  your  object, 
the  subject  before  us,  at  this  time,  will  engage  your  attention, 
excite  your  admiration,  and  arouse  you  to  your  duty  :  for  it 
is  nothing  less  than  everlasting  hfe,  provided  by  infinite  love, 
to  be  conferred  upon  every  one  who  believeth.  "  For  God  so 
loved  the  world  that  he  gave  his  only  begotten  Son,  that  who- 
soever believeth  in  him  should  not  perish,  but  have  everlasting 
life."  Thus  the  text  points  out  the  Father's  work  in  the  plan 
of  salvation  ;  his  readiness  to  perform  his  work,  and  the  re- 
quirement, which  he  makes  of  the  sinner. 

I.  The  work  of  the  Father  in  the  plan  of  salvation. — His 
part  of  the  work  is,  to  confer  everlasting  life  upon  the  sinner. 
"  God  so  loved  the  world,  that  he  gave  his  only  begotten  Son, 
that  whosoever  believeth  in  him  should  not  perish,  but  have 
everlasting  hfe."  This  is  the  purpose  for  which  he  sent  his 
Son  into  the  world  ;  that  he  might,  through  his  mediation, 
consistently  confer  eternal  hfe  upon  perishing  sinners.  And 
this  is  his  appropriate  work.  The  Spirit  leads  the  sinner  to 
Christ.  Christ  provides  the  way  for  his  salvation ;  and  the 
Father  confers  eternal  life  upon  him.  The  Spirit  is  the  sanc- 
tifier  ;  the  Son  is  the  saviour;  and  the  Father  is  the  justifier 
or  pardoner  of  the  sinner.  "  The  Father  has  sent  his  Son,  that 
he  might  be  just  and  the  justifier  of  him  which  believeth  in 
Jesus."  How  important  is  this  work,  which  the  Father  is 
to  perform  for  sinners  !  How  infinite  the  blessing,  which  he 
is  ready  to  bestow  upon  us  !  It  is  life.  "  That  whosoever 
believeth  in  him  should  not  perish,  but  have  everlasting  life." 
Do  you  not  view  it  as  a  great  blessing  that  you  have  natural 
life ;  that  you  were  not  made  stocks  or  stones ;  that  5^ou  are 
made  capable  of  being  gratified,  with  the  pleasures  of  sense  ? 
Does  it  not  afford  you  satisfaction,  that  you  have  eyes  to  be- 
hold the  beauties  of  creation  ;  that  you  have  ears  to  hear  the 
melody  of  musick,  and  to  listen  to  the  voice  of  friendship  ; 
and  that  you  have  hearts,  to  love  and  to  sympatliise  ?  How 
much  greater  then  the  blessing  of  spiritual  life.  To  behold 
the  glory  of  God,  the  beauty  of  Christ,  and  the  wonders  of 
redeeming  love.  To  hear  the  songs  of  angels,  and  the  praises 
of  the  saints.  To  be  able  to  love  the  Lord  our  God  with  all 
the  heart,  and  our  neighbours  as  ourselves.  All  this  God  is 
ready  to  bestow.  And  do  you  not  consider  it  a  precious  gift  ? 
an  infinite  blessing  1  "  We  are  by  nature  dead  in  trespasses 
and  sins."  "  We  have  eyes,  but  we  see  not,  ears  have  wCt 
but  we  hear  not."  We  have  no  spiritual  discernment.  "  The 
natural  man  receiveth  not  the  things  of  the  Spirit  of  God  ;  for 


THE  LOVE  OF  GOD  FOR  SINFUL  MAN.        27 

tliey  are  foolishness  unto  him  :  neither  can  he  know  them,  be- 
cause they  are  spiritually  discerned."  How  great  then  the 
blessmg  of  spiritual  life,  which  the  Father  is  ready  to  bestow  ! 
This  gift  of  God  is  not  only  hfe,  but  it  is  everlasting  life 
— ''  That  whosoever  believeth  in  him  should  not  perish,  but 
Iiave  everlasting  life."  Do  you  not  desire  long  life,  and  dread 
the  approach  of  death  ?  And  this  you  do,  even  in  this  world, 
where  there  is  so  much  sin,  and  sorrow,  and  pain.  But  the 
gift  which  the  Father  is  ready  to  bestow,  is  everlasting  life. 
It  is  not  a  painful  existence  of  three  score  years  and  ten,  but  a 
life  which  shall  never  cease.  ^^  here  there  is  no  more  sin,  or 
sorrow,  or  pain,  but  where  there  are  crowns  of  everlasting 
joy,  ready  to  be  placed  upon  your  head. 

Further — This  hfe,  which  the  Father  will  bestow,  is  to  be 
enjoyed  in  the  immediate  presence  of  God.  There  we  may 
behold  the  glory  of  the  Lord,  shining  as  the  brightness  of  the 
firmament.  There  we  may  enjoy  the  smiles  of  his  reconciled 
countenance,  and  have  sweet  communion  with  him. 

There  we  may  see  his  blissful  face, 

And  never,  never  sin  ; 
And  from  the  rivers  of  his  grace 

Drink  endless  pleasures  in. 

Although  you  may  not  be  able,  from  your  own  experience, 
to  form  any  idea  of  the  happiness,  which  results  from  the  pre- 
sence and  favour  of  God  :  yet  you  may  see  evidence  of  it  in 
the  ardent  aspirations  of  the  pious  soul.  "And  Moses  said, 
I  beseech  thee,  show  me  thy  glory."  Saith  David,  "As  the 
hart  panteth  after  the  water-brooks,  so  panteth  my  soul  after 
thee,  O  God.  My  soul  thirsteth  for  God,  for  the  living  God  ; 
when  shall  I  come  and  appear  before  God."  Paul  had  "  a 
desire  to  depart  and  to  be  with  Christ."  St.  John  exclamis, 
in  the  ardour  of  his  soul,  "  Even  so  come  Lord  Jesus ;  come 
quickly." 

Again — This  life,  which  the  Father  will  give,  is  to  be  enjoy- 
ed in  the  society  of  saints  and  angels.  You  shun  the  society 
of  the  drunkard,  the  profane,  the  passionate,  and  the  vile ;  and 
seek  the  friendship  of  the  temperate,  the  benevolent,  and  the 
virtuous.  How  desirable  then,  must  be  the  society  of  saints 
and  angels  in  heaven,  where  all  is  love,  and  benevolence,  and 
condescension.  There  you  may  perhaps  meet  a  husband,  a 
wife,  a  father,  a  mother ;  sons  and  daughters ;  sisters  and 
brothers  ;  and  may  spend  with  them  an  eternity  of  joy,  with- 
out the  fear  of  separation,  or  mixture  of  sin.  And  you  will 
find  them  no  longer,  the  unfaithful  or  the  negligent  partner, 
the  tyrannical  or  the  petulant  parent ;  the  undutiful  child  or  the 
profligate  brother  :  but,  whatever  may  have  been  the  depth 
of  sin,  from  which  they  were  taken,  you  will  find  them  saints, 


28         THE  LOVE  OF  GOD  FOR  SINFUL  MAN. 

made  perfect  in  holiness,  whose  hearts  are  filled  with  love, 
and  whose  delight  it  will  be,  to  make  yom-  happiness  com- 
plete- But  this  life,  which  God  will  bestow,  is  not  deferred 
till  this  mortal  Ufe  is  past ;  he  gives  us  foretastes,  in  this  world 
below.  "  You  hath  he  quickened,  who  were  dead  in  tres- 
passes and  sins."  The  life  of  God  is  begun  in  the  soul :  faith 
and  hope  are  implanted  ;  and  sin  proportionably  displaced. 
It  is  hoped  that  many  of  you  have  experienced  the  support  of 
faith,  the  consolation  of  hope,  and  the  joy  of  pardoned  sin. 
And  you,  who  have  never  experienced  the  life  of  God  in  the 
soul,  may  be  assured  from  the  testimony  of  scripture,  and 
from  the  declaration  of  Christians,  that  it  aflfords  sweet  con- 
solation, and  substantial  joy.  This,  then,  is  the  gift  of  the 
Father.  It  is  life  ;  everlasting  life ;  enjoyed  in  the  presence 
of  God,  and  in  the  society  of  saints  and  angels  ;  begun  on 
earth,  and  perfected  in  heaven.  O,  what  an  infinite  blessing 
is  this,  to  be  bestowed  on  rebellious  man.  But  this  blessing, 
infinite  as  it  is,  and  unworthy  as  we  are,  you  may  all  enjoy. 
And  do  you  not  wish  for  eternal  hfe  ?  If  you  do  you  may  go 
to  the  fountain,  and  drink  of  the  river  of  the  water  of  life  freely. 
The  language  of  the  invitation  is  "  Ho,  every  one  that  thirst- 
eth !"  Ihen,  if  you  thirst  for  the  living  water  ;  if  you  desire 
eternal  life,  and  will  go  to  Christ,  the  fountain,  you  shall  re- 
ceive a  rich  supply.  Are  you  not  weary  of  folly  1  Are  you  not 
oppressed  with  sm,  and  do  you  not  fear  that  it  will  sink  you 
into  eternal  wo  1  Then  be  persuaded  to  come  unto  God 
through  Jesus  Christ,  and  you  shall  have  pardon,  and  eternal 
hfe.     Of  this  you  may  be  assured,  when  you  contemplate, 

II.  The  readiness  of  the  Father  to  perform  his  work. — 
"  God  so  loved  the  world,  that  he  gave  his  only  begotten  Son, 
that  whosoever  believeth  in  him  should  not  perish,  but  have 
everlasting  life."  And,  after  all  this,  can  you  doubt  the  will- 
ingness of  the  Father  to  perform  his  work  ?  his  readiness  to 
confer  everlasting  life  1  He  has  given  his  only  Son  for  your 
salvation.  You,  who  are  parents,  can  form  some  idea  of  the 
pain  it  costs  to  part  with  an  only  son :  but  God  the  Father 
IS  represented  as  a  tender  parent ;  and  it  is  mentioned  in  the 
text,  as  an  evidence  of  his  love,  that  he  has  given  his  Son  for 
us.  And  what  greater  evidence  could  we  have  of  his  love  ? 
Why,  then,  do  you  longer  doubt  1  God  has  not  only  spared 
his  Son  from  his  immediate  presence ;  but  he  has  sent  him 
among  wicked  men,  who  were  his  enemies,  and  who  became 
his  murderers.  If  you  should  send  your  son  among  wicked 
men,  passionate  and  cruel,  to  labour  for  their  good,  would  it 
not  be  indisputable  evidence  of  your  regard  for  them  1  ^V  hy, 
then,  do  you  doubt  the  love  and  mercy  of  God '? — God  has 
not  only  sent  his  Son  among  his  enemies  and  murderers,  but 


THE  LOVE  OF  GOD  FOR  SINFUL  MAN.        29 

he  delivered  him  into  their  hands,  and  hid  his  face  from  him. 
So  heavily  was  the  hand  of  God  upon  him ;  and  so  painful 
was  the  absence  of  his  Father ;  that  he  cries,  in  the  anguish 
of  his  soul,  "  My  God  !  my  God  !  why  hast  thou  forsaken 
me  T'  O,  what  an  obstinate  sinner  you  are,  to  doubt  the 
mercy  of  God — "  He  that  spared  not  his  own  Son,  but  deh- 
vered  him  up  for  us  all,  how  shall  he  not  with  him  freely  give 
us  all  things  ?"  If  you  had  done  so  much  for  an  enemy, 
would  you  not  be  surprised  to  find  him  still  doubting  your 
regard  1  Then  go  to  God,  as  children  to  a  father,  and  receive 
eternal  hfe ; — "  For  he  is  not  desirous  than  any  should  perish, 
but  that  all  should  come  to  repentance."  But,  lest  you  should 
make  your  apphcation  in  an  improper  manner,  when  you 
apply  for  eternal  hfe,  and  so  be  rejected,  recollect — 

III.  The  requirement,  which  God  makes  of  the  sinner. — 
"  God  so  loved  the  world,  that  he  gave  his  only  begotten  Son, 
that  whosoever  beheveth  in  him  should  not  perish,  but  have 
everlasting  life."  God  requires  of  you,  that  you  exercise 
faith  in  the  Lord  Jesus  Christ.  Eternal  hfe  is  suspended  on 
this  condition — "That  whosoever  beheveth  should  not  perish, 
but  have  everlasting  life!"  "He  that  beheveth  shall  be 
saved."  If  you  would  have  faith — the  condition  on  which 
your  salvation  is  suspended — -you  must  beheve  the  testimony 
which  God  hath  given  of  his  Son.  You  must  beheve  that  he 
is  your  God ;  your  Sovereign.  That  he  has  a  right  to  com- 
mand, and  that  it  is  your  duty  to  obey.  If  you  do  not  beheve 
this,  you  will  not  submit  to  Christ.  But  it  is  submission  to 
the  Lord  Jesus  Christ,  with  love  to  him,  and  confidence  in 
him,  which  constitutes  faith.  Therefore,  there  can  be  no 
faith  without  submission  to  Christ.  Thus  you  may  see  the 
propriety  of  having  your  eternal  salvation  suspended  upon 
this  condition.  If  you  have  no  disposition  to  submit  to  Christ, 
it  would  be  very  unsuitable  that  you  should  be  admitted  to 
heaven,  where  Christ  is  King;  and  should  be  associated  with 
those,  whose  happiness  and  delight  it  is  to  bow  themselves 
before  the  Lord  their  maker.  But,  if  it  were  admissible,  their 
society  is  such  as  you  would  by  no  means  covet.  Then,  if 
you  would  enjoy  everlasting  life,  it  is  necessary  that  you 
should  beheve,  that  Christ  is  your  God  and  your  Sovereign. 
And  do  you  not  beheve,  that  Christ  is  your  God  and  Sove- 
reign ?  Thomas,  the  slowest  of  all  the  disciples  to  believe, 
exclaims,  when  Christ  manifests  himself  to  him,  "  My  Lord, 
and  my  God !"  Stephen  calls  upon  God,  saying,  "  Lord 
Jesus,  receive  my  spirit."  St.  John  says  of  Christ,  "  This  is 
the  true  God  and  eternal  life."  St.  Paul  calls  him,  "  The 
blessed  and  only  Potentate,  the  King  of  kings,  and  the  Lord 
of  lords."     But,  perhaps  you  may  beheve  that  Christ  is  God 


30         THE  LOVE  OF  GOD  FOR  SINFUL  MAN. 

and  Sovereign,  but  are  unwilling  to  own  him  as  your  God. 
But,  is  he  the  God  of  Thomas,  of  Stephen,  of  John,  and  of 
Paul,  and  will  you  refuse  to  own  him  as  your  Sovereign  ? 
How  proud  and  haughty  must  be  that  heart,  which  refuses 
to  submit  to  the  Lord  Jesus  Christ. 

Further — In  order  to  exercise  that  faith,  which  is  the  con- 
dition on  which  eternal  life  is  suspended,  we  must  believe 
that  Christ  is  the  Saviour  of  sinners.  For,  unless  we  have 
this  belief,  we  cannot  have  that  love  to  Christ,  which  is  one 
of  the  properties  of  saving  faith.  We  may  beheve  that  Christ 
is  our  God  and  Sovereign,  and  may  fear  and  tremble  before 
him ;  yet  if  we  do  not  believe  that  he  has  come  to  seek  and 
to  save  the  lost ;  that  he  is  the  sinner's  friend ;  we  cannot 
submit  ourselves  to  him  with  love  and  dehght.  But,  are  you 
not  willing  to  believe  this  upon  the  testimony  of  God  ?  "  Be- 
hold, I  bring  you  good  tidings  of  great  joy,  which  shall  be  to 
all  people ;  for  unto  you  is  born  this  day,  m  the  city  of  David, 
a  Saviour,  which  is  Christ  the  Lord."  "  Him  hath  God  ex- 
alted, with  his  right  hand,  to  be  a  Prince  and  a  Saviour." 
Is  not  this  sufficient  evidence?  Wherefore,  then,  do  you 
doubt? 

Again — ^You  must  believe  not  only  that  Christ  is  a  Saviour ; 
but  you  must  believe  that  he  is  just  such  a  Saviour  as  you  need. 
If  you  have  not  such  a  belief,  you  cannot  rely  upon  him.  You 
may  beheve  that  he  is  your  God,  and  that  he  is  a  Saviour ; 
yet  if  you  do  not  believe,  that  he  is  a  Saviour  suited  to  your 
condition,  you  cannot  confide  in  him.  But  this  confidence  is 
another  property  of  saving  faith.  And  of  this  part  of  the 
subject,  you  have  no  reason  to  doubt.  You  are  assured  in 
tlie  scriptures,  that  Christ  is  such  a  Saviour  as  you  need.  Are 
your  overwhelmed  with  a  sense  of  your  sins  ?  Christ  says,  "  I 
came  not  to  call  the  righteous  but  sinners."  Are  you  frequently 
led  astray  by  temptation,  and  induced  to  break  your  resolution ; 
still  he  is  a  Saviour  suited  to  your  condition.  "  P'or  we  have 
not  an  high  priest  which  cannot  be  touched  with  the  feeling  of 
our  infirmities;  but  was  in  all  points  tempted  like  as  we  are." 
Let  us,  therefore,  come  boldly  unto  the  throne  of  grace,  that  we 
may  obtain  mercy,  and  find  grace  to  help  in  time  of  need. 
This,  then,  is  the  requirement,  which  God  makes  of  the  sinner  ; 
that  we  should  believe  on  the  Lord  Jesus  Christ;  which  im- 
plies submission  to  him  with  love  and  confidence.  If  you  will 
go  to  God  with  a  heart  influenced  by  this  belief — that  is  sub- 
mitting to  Christ  as  your  God,  and  trusting  in  him  as  your 
Saviour — he  will  confer  upon  you  everlasting  life.  Therefore,  if 
you  desire  eternal  life,  "Acquaint  yourself  with  Christ,  and  be 
at  peace  with  him ;  for  thereby  good  shall  come  unto  thee." 
"  For  God  so  loved  the  world,  that  he  gave  his  only  begotten 


THE  LOVE  OF  GOD  FOR  SINFUL  MAN.        31 

Son,  tliat  whosoever  believed  in  him  should  not  perish,  but  have 
everlasting  hfe."  What  excuses,  then,  can  you  render,  why 
do  you  not  go  to  God  for  eternal  life.  Do  you  not  desire  it  ? 
If  you  do,  go  to  God,  with  faith  in  Christ,  and  you  shall  receive 
it.  AVhat,  then,  hinders  you  from  making  the  application  ? 
Are  you  afraid,  that  you  are  not  one  of  the  elect?  That  is  a 
matter  with  which  you  ought  to  have  no  concern.  Your  elec- 
tion is  exclusively  the  work  of  God,  with  which  human  agency 
has  no  connexion.  Your  attention  should  be  directed,  not  to 
the  work  of  God,  but  to  your  own  immediate  duty ;  this  is 
"  Repentance  toward  God  and  faith  toward  our  Lord  Jesus 
Christ."  Upon  this  condition  is  suspended  your  eternal  wel- 
fare. "  He  that  believeth  shall  be  saved."  What,  then,  is 
vour  excuse,  are  you  waiting  for  a  more  convenient  season  ? 
This  you  never  will  have.  Christ  has  died  for  you ;  the  Father 
is  reconciled  to  you ;  the  Spirit  is  striving  with  you,  and  all 
things  are  ready.  The  Holy  Spirit  may  continue  to  strive  with 
you  ;  but  upon  this  you  ought  by  no  means  to  presume  ;  "  For 
God  will  not  always  strive  with  men."  If  you  continue  to  neg- 
lect his  warnings,  and  his  invitations,  he  may  leave  you,  to  fill 
up  the  measure  of  your  sins,  till  wrath  come  upon  you  to  the 
uttermost.  Therefore,  no  longer  seek  to  find  excuses  for  your 
neglect;  but  go  to  God,  through  Jesus  Christ,  with  prayers 
and  tears,  for  he  loves  you,  and  will  receive  you.  He  will 
bestow  upon  you  everlasting  life.  "  For  God  so  loved  the 
world,  that  he  gave  his  only  begotten  Son,  that  whosoever 
believeth  in  him  should  not  perish,  but  have  everlasting  life." 


SERMON  IV. 

THE  DUTY  OF  MAKING  PROGRESS  IN  THE  DIVINE  LIFE, 

2  Peter  iii,  18.— Grow  in  Grace. 

In  the  conduct  of  the  apostles,  we  have  set  before  us,  bright 
examples  of  Christian  zeal  and  benevolence.  They  patiently 
endured  self-denial,  labour,  and  suffering,  that  they  might  be 
useful  to  the  souls  of  men.  Their  earnest  desires,  that  sinners 
should  be  converted,  and  saints  edified,  called  forth  ardent 
prayers  and  assiduous  exertions.  They  were  faithful  to  re- 
prove the  vices  of  the  rich  and  great,  and  to  administer  in- 
struction to  the  poorest  of  the  flock.  Paul,  boldly  reasoning 
of  righteousness,  temperance,  and  judgment  to  come,  made 
the  unjust  and  avaricious  Felix  tremble  :  and,  condescending 
to  instruct  one  who  was  in  the  humble  employment  of  a  jailer, 
he  was  made  instrumental  of  converting  a  soul,  and  of  filling 
heaven  with  anthems  of  praise.  "  Thus  he  became  all  things 
to  all  men,  that  he  might  by  all  means  save  some."  To  the 
one  he  became  a  bold  reprover,  to  the  other  a  familiar  teacher. 

The  Epistles,  on  every  page,  exhibit  the  anxious  care  of 
the  apostles  for  the  flock,  over  which  the  Holy  Ghost  had 
made  them  overseers.  St.  Peter  closes  his  very  affectionate 
epistle  to  the  dispersed  saints,  with  the  words  of  the  text — 
"  But  grow  in  grace,  and  in  the  knowledge  of  our  Lord  and 
Saviour  Jesus  Christ."'''  This  is  the  summary  of  all  his  ad- 
monitions and  instructions,  on  that  occasion. — "  Grow  in 
grace  and  in  knowledge." 

This  injunction  of  the  apostle  will  be  found,  on  examina» 
tion,  to  be  comprehensive. 

Grace  signifies  favour. — The  grace  so  frequently  spoken  of 
in  the  scriptures,  is  the  favour  of  God  shown  to  guilty  men. 
And  the  word  is  used,  not  only  to  express  the  disposition  of 
the  giver,  but  the  gift  conferred.  It  is  in  this  last  sense  that 
it  is  used  in  the  text.  Grace  here  means  piety.  It  relates 
to  all  those  exercises,  which  the  Holy  Ghost  produces  in  the 
heart.  Hence  we  call  faith,  hope,  charity,  humility,  &c. 
Christian  graces.  The  text  then  relates  to  the  whole  Chris- 
tian temper. 

It  is  worthy  of  our  particular  attention,  that  the  apostle 
here  addresses  saints ;  those  who  were,  as  was  believed,  re- 
generated. As  the  apostle  expresses  it,  "were  begotten 
again  unto  a  lively  hope."  As  ii  he  had  said,  it  is  not  suffi- 
cient that  you  are  converted,  and  belong  to  the  family  of 


DUTY  OF  MAKING  PROGRESS  IN  DIVINE  LIFE.  33 

Christ;  you  must  grow  in  grace.  You  must  not  always 
remain  babes,  who  have  need  of  milk,  and  not  of  strong  meat ; 
but  increase  in  holiness,  "  until  you  come  to  the  measure  of 
the  stature  of  the  fulness  of  Christ." 

This  exhortation  of  the  apostle  is  recorded  for  the  benefit  of 
Christians  in  every  age.  It  is  for  our  admonition,  "  And,  by 
it  he,  being  dead,  yet  speaketh." 

That  this  subject  may  have  a  salutary  influence  upon  your 
hearts,  1  shall, 

I.  Urge  some  motives,  as  an  inducement,  to  grow  in  grace. 
And— 

II.  Point  out  some  of  the  means,  which  are  to  be  used,  to 
promote  its  growth. 

Some  of  the  motives  to  grow^th  in  grace — 

1.  The  honour  of  God. — A  desire  to  promote  tlie  honour 
of  God  is  a  principal  exercise  of  the  Christian's  heart.  It 
springs  immediately  from  love,  which  is  the  root  from  whence 
all  holy  affections  proceed.  That  being  whom  we  love  most, 
we  most  dehght  to  honour.  When,  therefore,  the  Christian 
is  reminded  that  the  honour  of  God  is  concerned,  it  cannot 
fail  to  be  a  powerful  inducement  to  growth  in  grace.  We 
have  a  very  high  respect  for  a  person,  when  all  his  acquaint- 
ance manifest  a  firm  attachment  to  him,  aiid  are  frequent  in 
their  commendations  of  his  character ;  so  God  is  honoured 
when  saints  are  ardent  in  their  affection  for  him,  and  delight 
to  speak  of  him,  on  all  suitable  occasions.  When  their  faith 
"  brings  distant  prospects  home ;"  when  it  leads  them  to 
speak  of  the  declarations  of  God  with  an  unfaltering  tongue, 
with  a  firm  confidence  in  their  truth,  God  is  honoured.  AVhen 
their  hope  of  glory  is  in  lively  exercise,  so  that  they  have  a 
desire  to  depart  and  to  be  with  Christ,  God  is  honoured. 
When  their  conversation  is  much  in  heaven,  the  amiableness 
of  God's  character,  his  ability  to  execute  his  will,  his  faith- 
fulness to  perform  his  promises,  and  all  his  attributes,  are 
recommended  in  the  most  impressive  manner.  Hence  God 
is  honoured  by  the  spiritual  growth  of  his  children. 

2.  The  prosperity  of  the  Redeemer's  kingdom  is  advanced 
by  your  growth  in  grace.  The  eyes  of  the  world  are  contin- 
ually placed  upon  Christians,  either  to  "  watch  for  their  halt- 
ing,"' or  to  judge  of  the  worth  of  that  religion,  which  they 
profess,  when  saints  are  animated  with  faith,  and  hope, 
and  love,  and  pious  zeal,  the  mouths  of  gainsaj^ers  are  stopped ; 
the  enemies  of  religion  find  no  occasion  to  speak  reproachfully. 
And  they  who  are  looking  to  the  life  of  Christians,  to  see 
the  effect  of  religion,  are  constrained  to  acknowledge  its 
value.  The  actions  of  men  are  a  more  certain  index  to  the 
feelings  of  the  heart,  than  their  word^.     When  the  Christian 

4 


34  DUTY  OF  MAKING  PROGRESS  IN  DIVINE  LIFE. 

is  zealous  in  the  service  of  God,  and  jealous  for  his  honour, 
he  gives  much  better  proof  of  his  love,  than  when  he  makes 
only  a  profession — "  If  ye  love  me,"  saith  the  Saviour,  "•  keep 
my  commandments."  He  then  gives  proof  of  the  reality  of 
religion,  which  is  calculated  to  awaken  sinners  and  to  animate 
saints. 

Besides,  ardent  piety  communicates  a  congenial  warmth 
to  those  around,  which,  through  the  blessing  of  God,  often 
terminates  in  saving  conversion. 

Eminence  in  grace  contributes  to  the  advancement  of  the 
Redeemer's  kingdom,  not  only  by  convincing  the  world  of  the 
real  existence  ot  religion  in  the  heart  of  believers,  and  by  im- 
parting its  warmth  to  those  around,  but  by  its  salutary  intluence 
upon  the  life  and  conduct  of  its  possessors.  Religion  produces 
such  calm  acquiesence  in  the  dealings  of  Providence :  such 
rectitude  of  conduct,  and  such  benevolence  towards  men,  as 
reflects  much  honour  upon  the  Christian  name.  It  imparts 
such  serenity  of  mind  in  the  hour  of  death,  and  such  lively 
expectations  of  glory  in  heaven,  that  unbehevers  are  ready 
to  exclaim,  "  Oh  !  that  I  might  die  the  death  of  the  righte- 
ous, and  that  my  last  end  might  be  like  his." 

3.  The  welfare  and  happiness  of  your  own  soul  require  it- 
This  should  be  a  strong  motive,  to  induce  you  to  grow  in 
grace.  Your  happiness,  both  in  the  present  and  the  future 
world,  will  be  greatly  promoted  by  3'Our  gro^^  th  in  grace. 
It  will  be  promoted  in  the  present  world.  Growth  in  grace 
is  the  surest  evidence  of  our  adoption  into  the  family  of  God. 
The  strength  of  a  Christian's  hope  will  be  in  proportion  to 
his  progress  in  holiness.  If  his  heart  is  filled  with  love  to  God, 
and  with  an  earnest  desire  to  be  conformed  to  his  blessed 
image,  he  has  real  ground  to  hope  that  he  shall  dwell  for  ever 
in  the  presence  of  God,  and  will  enjoy  the  society  of  those 
holy  beings  who  surround  his  throne.  Saith  the  Psalmist — 
"  Lord,  who  shall  abide  in  thy  tabernacle  ?  who  shall  dwell  in 
thy  holy  hill  ?  He  that  walketh  uprightly,  and  worketh  righte- 
ousness, and  speaketh  the  truth  in  his  heart :  He  that  doeth 
these  things  shall  never  be  moved."  It  is  by  patience  and 
perseverence  in  well  doing,  that  saints  obtain  the  assurance 
of  hope — "  God  is  not  unrighteous  to  forget  your  work  and 
labour  of  love,  which  ye  have  showed  towards  his  name,  in 
that  ye  have  ministered  to  the  saints,  and  do  minister.  And 
we  desire  that  everyone  of  you  do  show  the  same  diligence, 
to  the  full  assurance  of  hope  unto  the  end  ;  that  ye  be  not 
slothful,  but  followers  of  them  who  through  faith  and  patience 
inherit  the  promises."  And  this  assurance  of  hope,  must 
greatly  contribute  to  the  Christian's  happiness,  while  he  is 
passing  through  this  world  of  wo.     Besides  the  hope  of  future 


DUTY  OF  MAKING  PROGRESS  IN  DIVINE  LIFE.  35 

glory,  there  is  happiness  which  results  immediately  from  the 
practice  of  religion.  This  happiness  will  be  according  to  the 
believer's  growth  in  grace.  There  is  a  joy,  resulting  from 
love  to  God  and  benevolence  to  men,  which  "  none  but  he 
that  feels  it,  knows."  This  joy  will  be  great,  in  proportion 
to  the  ardour  of  his  affections.  The  more  perfect  the  acqui- 
escence in  the  dealings  of  Providence,  the  greater  the  compo- 
sure of  mind.  The  more  implicit  the  obedience  to  the  com- 
mands of  God,  the  more  perfect  the  peace  of  conscience. 
"He  that  keepeth  the  commands  of  Goddwelleth  in  him,  and 
he  in  him.  And  hereby  we  know  that  he  dwelleth  in  us, 
by  the  Spirit  which  he  hath  given  us." 

Your  happiness  in  the  future  world  will  be  promoted  by 
your  growth  in  ^race.  That  there  are,  and  must  be,  different 
degrees  of  happiness  in  heaven,  is  apparent  from  the  influence 
of  piety,  and  from  many  passages  of  scripture.  The  lively 
exercise  of  the  Christian  virtues,  has  a  tendency  to  expand  the 
soul :  and  thus  to  increase  its  capacity  for  bUss.  So  that, 
although  all  will  possess  as  much  happiness  as  their  capacity 
will  admit :  yet  there  will  be  different  measures  of  enjoyment, 
"  according  to  the  ability,  which  God  giveth."  It  appears  also 
from  scripture.  Our  Saviour,  in  his  conference  with  the  two 
sons  of  Zebidee,  evidently  intimates  that  there  are  different 
grades  among  saints  in  heaven.  AA'hen  their  mother  requests 
of  him  that  her  two  sons  may  sit,  the  one  on  his  right  hand 
and  the  other  on  his  left,  in  his  kingdom,  he  does  not  tell  them 
that  there  will  be  no  such  distinction ;  but,  to  show  them  the 
impropriety  of  such  a  request,  he  examines  them  of  their 
qualifications  for  the  exalted  station.  "  Are  ye  able  to  drink 
of  the  cup  that  1  shall  drink  of;  and  be  baptized  with  the 
baptism  that  I  am  baptized  with  ?"  He  further  adds,  "  To 
sit  on  my  right  hand  and  on  my  left,  is  not  mine  to  give  ;  but 
it  shall  be  given  to  them  for  whom  it  is  prepared  of  my 
Father."  This  latter  clause  is  a  plain  intimation  that  there 
are  different  degrees  of  elevation  among  saints  in  heaven  ; 
and  these  degrees  will  be  according  to  eminence  in  grace. 
"  And  one  of  the  elders  answered,  saying  unto  me,  What 
are  these  which  are  arrayed  in  white  robes  ?  and  Avhence 
came  they?  And  I  said  unto  him.  Sir,  thou  knowest.  And 
he  said  unto  me,  These  are  they  which  came  out  of  great 
tribulation,  and  have  washed  their  robes,  and  made  them 
white  in  the  blood  of  the  Lamb.  Therefore,  are  they  before 
the  throne  of  God,  and  serve  him  day  and  night,  in  his 
temple.  And  he  that  sitteth  upon  his  throne  shall  dwell 
among  them.  And  God  shall  wipe  away  all  tears  from 
their  eyes."  Since,  then,  there  are  different  degrees  of  ele- 
vation among  saints  above,  according  to  their  advancement 


36  DUTY  OF  MAKING  PROGRESS  IN  DIVINE  LIFE. 

ill  grace ;  it  ought  surely  to  be  a  powerful  motive  to  induce 
saints  on  eartli  to  grow  in  grace ;  for  as  death  finds  them,  so 
they  must  appear  in  the  presence  of  God.  If  our  hearts  are 
impressed  with  the  importance  of  high  attainments  in  grace, 
it  is  necessary  to  point  out. 

II.  Some  of  the  means,  which  are  to  be  used,  to  promote 
its  growth. 

The  Holy  Spirit  is  the  author  of  every  attainment  in  grace. 
"  God  hath  from  the  beginning  chosen  you  to  salvation,  through 
sanctification  of  the  Spirit,  and  behef  of  the  truth."  But  the 
Holy  Spirit  has  constituted  the  reading  of  the  scriptures, 
meditation,  fasting,  and  prayer,  the  means  of  sanctification. 

1.  Reading  the  scriptures  is  a  means  of  sanctification. 
"  The  Bereans  were  more  noble,  than  those  of  Thessalonica, 
because  they  searched  the  scriptures  daily."  "  And  now, 
brethren,"  saith  St.  Paul,  "  1  commend  you  to  God,  and  to  the 
word  of  his  grace,  which  is  able  to  build  you  up,  and  to  give 
you  an  inheritance  among  all  them  which  are  sanctified."  It 
is  from  the  scriptures  that  we  learn  the  character  of  God, 
our  own  duty,  the  immortality  of  the  soul,  and  the  condition 
of  men  in  the  future  world.  In  the  scriptures,  we  have  set 
before  us  the  lives  of  eminently  pious  men,  calculated  to 
excite  our  emulation,  and  to  teach  us  "  what  manner  of  per- 
sons we  ought  to  be,  in  all  holy  conversation  and  godhness." 
By  the  frequent  and  habitual  reading  of  the  scriptures,  Chris- 
tians catch  a  heavenly  flame,  which  animates  the  soul.  In 
short,  "  All  scripture  is  given  by  inspiration  of  God,  and  is 
profitable  for  doctrine,  for  reproof,  for  correction,  for  instruc- 
tion in  righteousness ;  that  the  man  of  God  may  be  perfect, 
thoroughly  furnished  unto  all  good  works." 

2.  Meditation  is  a  means  which  is  to  be  used  to  promote 
growth  in  grace. 

The  graces  of  the  Christian  are  greatly  enhvened  by  pious 
meditation.  How  is  the  Christian's  heart  warmed  with  love, 
when  he  contemplates  the  glorious  attributes  of  God ;  the 
infinite  compassion  of  Christ,  his  sufferings  and  death ;  how 
is  his  faith,  hope,  and  joy  increased,  when  he  meditates  on  the 
saint's  everlasting  rest ;  when  he  looks  within  the  vail,  where 
Jesus  the  forerunner  hath  entered,  and  beholds  the  mansions 
which  he  hath  prepared  for  those  who  love  him.  Saith  the 
Psalmist ;  "  I  will  meditate  in  thy  precepts,  and  have  respect 
unto  thy  ways." 

3.  Fasting  is  a  means  of  sanctification. — Abstinence  from 
food  is  well  calculated  to  teach  us  our  frailty  and  dependence 
on  God,  and  to  humble  us  in  his  presence.  That  debility 
which  is  produced  by  abstinence  has  a  tendency  to  remove 
all  self-sufficiency  and  pride,  and  to  show  us  the  weakness  of 


DUTY  OF  MAKING  PROGRESS  IN  DIVINE  LIFE.  37 

our  boasted  strength.  A  retrospect  of  our  past  life,  and  an 
examination  into  the  state  of  the  heart,  (duties  which  are 
implied  in  fasting,)  are  calculated  to  produce  that  "godly 
sorrow  for  sin  which  worketh  repentance  to  salvation."  Self- 
examination  is  a  duty,  which  the  scriptures  abundantly  incul- 
cate ;  "  Examine  yourselves,  whether  ye  be  in  the  faith ;  prove 
yourselves.  Know  ye  not  your  own  selves  ?"  Self-knowledge 
may  be  called  the  handmaid  of  humility  ;  her  principal  assist- 
ant. God,  by  renewing  the  heart,  lays  the  foundation  for  this 
eminent  Christian  grace ;  and,  by  communicating  a  knowledge 
of  the  character,  promotes  its  progress.  Allien  the  Christian 
sees  the  sinfulness  and  vileness  of  his  heart  how  can  he  but 
be  humble  before  God  ?  Fasting,  then,  has  a  tendency  to  pro- 
mote humility,  which  is  the  ornament  of  the  Christian 
character. 
4.  Prayer  is  a  means  of  growth  in  grace.     Says  a  poet — 

Restraining'  prayer,  we  cease  to  fight, 
Prayer  makes  tlie   Ciiristian's  armour  bright; 
And  Satan  trembles,  when  he  sees 
Tiie  weakest  saint  upon  his  knees. 

The  scriptures  are  full  of  exhortations  to  this  duty.  "  Pray 
without  ceasing."  "  Pray  always,  with  all  prayer  and  sup- 
phcation,  in  the  Spirit."  "In  every  thing  by  prayer  and 
supplication,  with  thanksgiving,  let  your  requests  be  made 
known  unto  God." 

It  is  from  our  heavenly  Father  we  receive  hfe  and  health, 
food  and  raiment ;  and,  what  is  of  infinitely  more  importance, 
from  him  ^^^e  receive  our  spiritual  blessings.  If  we  are 
renewed  and  sanctified,  and  fitted  for  heavenly  glory,  it  is 
through  his  infinite  grace.  And  God  has  made  prayer  the 
means  of  ol)taining  these  blessings.  He  will  be  sought  unto, 
by  his  children,  to  do  these  things  for  them,  though  they 
constitute  a  part  of  the  system  of  his  benevolent  designs. 
Besides  obtaining  the  immediate  object  of  petition,  God 
frequently  grants  enlargement  of  soul  in  prayer.  They 
have  given  them  comprehensive  views  of  the  glory  of  God, 
the  Father ;  of  the  excellency  of  Christ,  the  Son  ;  and  of  the 
renewing  and  sanctifying  energy  of  the  Holy  Spirit ;  and 
animating  views  of  the  future  extent  and  prosperity  of  the 
Redeemer's  kingdom.  AAliile  in  prayer,  their  souls  are  often 
filled  with  love,  and  joy,  and  peace ;  so  that,  they  are  ready 
to  exclaim  with  the  Psalmist,  "  It  is  good  for  me  to  draw 
near  to  God."  "  1  will  bless  the  Lord  at  all  times  ;  his  praise 
shall  continually  be  in  my  mouth."  Since  prayer,  then,  is 
so  necessary  to  your  spiritual  life  and  growth  in  grace,  "  Pray 
always,  with  all  manner  of  prayer  and  supplication,  watching 
thereunto  with  all  dihgence." 

4" 


38  DUTY  OF  MAKING  PROGRESS  IN  DIVINE  LIFE. 

Having  set  before  you  motives  to  induce  you  to  grow  in 
grace,  and  means  to  be  used,  I  would  persuade  you,  by  your 
regard  to  the  lionour  of  God,  to  the  prosperity  of  the  Re- 
deemer's kingdom,  and  to  the  welfare  and  happiness  of  your 
souls,  to  grow  in  grace.  For  this  purpose  read  the  scriptures, 
meditate,  fast,  and  pray ;  not  with  hypocritical  formality,  but 
"  with  singleness  of  heart." — "  For  the  sacrifices  of  God  are 
a  broken  spirit ;  a  broken  and  a  contrite  heart  God  will  not 
despise."  Resolve,  this  day,  to  double  your  diligence ;  make 
your  calling  and  election  sure.  Let  your  path  be  as  the 
shining  light,  that  shineth  more  and  more  unto  the  perfect 
day.  So  shall  your  mortal  life  be  peaceful  and  happy,  and 
your  eternity  glorious. 


SERMON  V. 

CHRIST  THE  WAY  TO  ETERNAL  LIFE. 

JoHX  xiv.  6. — -Jesus  saith  unto  him,  I  am  the  way ;  no  man  cometh  unto  tbc 
Father  but  by  me. 

The  text  is  a  part  of  the  instruction  which  Christ  gave  to 
his  disciples,  when  he  was  about  to  leave  the  world  and  go 
to  the  Father.  It  is  a  reply  to  the  interrogation  of  Thomas, 
on  that  occasion.  '•  Thomas  saith  unto  him.  Lord,  we  know- 
not  whither  thou  goest,  and  how  can  we  know  the  way  ? 
Jesus  saith  unto  him,  1  am  the  way ;  no  man  cometh  unto 
the  Father  but  by  me."  Christ  had  just  before  shown  to  his 
disciples,  that  the  hour  of  his  departure  was  at  hand :  at  which 
they  were  surprised  and  grieved.  To  comfort  them  in  their 
affliction,  he  points  them  to  heaven ;  reminds  them  of  the 
mansions  of  his  Father's  house,  which  he  was  about  to  pre- 
pare for  them ;  and  promises  to  come  again  and  receive  them 
to  himself.  "  Let  not  your  heart  be  troubled,  ye  believe  in 
God,  beheve  also  in  me.  Li  my  Father's  house  are  many- 
mansions  ;  if  it  were  not  so,  I  would  have  told  you :  1  go  to 
prepare  a  place  for  you.  And  if  I  go  and  prepare  a  place  for 
you.  I  will  come  again  and  receive  you  unto  myself."  This 
is  divine  consolation.  Christ  does  not  direct  his  disciples  to 
lean  upon  the  world  for  support,  in  the  absence  of  their  Lord  ; 
but  to  keep  their  eye  upon  the  mansions  of  glory,  prepared 
for  them  in  heaven,  and  to  be  anxiously  expecting  his  return, 
when  he  would  receive  them  to  himself,  to  dwell  for  ever  in 
his  presence.  He  points  them  to  heaven  and  shows  them 
the  way.  "  Ye  beheve  in  God.  believe  also  in  me."  Christ 
is  the  way,  and  they  were  to  walk  in  it  by  faith.  They  were 
to  enter  heaven  through  Christ,  the  true  and  hving  way ;  and 
if  you  would  have  consolation  on  earth,  and  possess  a  glorious 
mansion  in  heaven,  you  must  walk  in  this  wa}*.  For  if  3'ou 
attempt  to  enter  any  other  way,  you  will  be  viewed  as  a  thief 
and  a  robber.  "  Vei-ily,  verily,  I  say  unto  you,  He  that  en- 
tereth  not  by  the  door  into  the  sheepfold,  but  climbeth  up 
some  other  way,  the  same  is  a  thief  and  a  roliber."  There- 
fore, your  attention  to  this  subject  will  be  according  to  the 
desire  you  have  to  get  to  heaven.  For,  if  you  do  not  come 
in  the  right  way,  you  w^ill  not  be  received.  Then  you  should 
be  anxious  to  know  whether  you  are  in  Christ,  the  way ; 
and,  if  you  are  not,  you  should  have  an  earnest  desire  to  be 
brought  to  hun.    "  For  not  every  man  who  saith  unto  Christ, 


40  CHRIST   THE   WAY   TO   ETERNAL   LIFE. 

Lord,  Lord,  shall  enter  into  the  kingdom  of  heaven."  As 
you  love  your  own  souls  be  persuaded  to  listen,  this  day,  to 
the  voice  of  the  Spirit.  Let  him  be  your  guide  to  Christ ; 
for,  "  No  man  can  say  that  Jesus  is  the  Lord,  but  by  the 
Holy  Ghost."  And  let  Christ  be  your  only  hope  of  salvation ; 
your  "  Lord  and  your  God." 

Christ  may  be  said  to  be  the  v^ay  to  heaven,  because  he 
provides  the  way,  points  out  the  way,  and  enables  sinners  to 
walk  in  the  way. 

L  He  provides  the  way. 

The  law  effectually  shut  the  gate  of  heaven  against  the 
fallen,  sinful  race  of  man.  The  language  of  God  in  the  law 
is,  "■  Ye  shall  keep  my  statutes  and  my  judgments ;  which  if 
a  man  do,  he  shall  live  in  them."  "The  soul  that  sinneth,  it 
shall  die."  "  Cursed  is  every  one  that  continueth  not  in 
all  the  things  which  are  written  in  the  book  of  the  law  to 
do  them."  The  law  speaks  nothing  but  terrour  to  guilty 
sinners.  All  by  the  law  are  involved  in  one  common  ruin ; 
for,  "  there  is  none  that  doeth  good,  no,  not  one."  "  All 
are  by  nature  children  of  wrath."  But  Christ  has  opened 
the  gate  of  heaven.  "  The  law  was  given  by  Moses,  but 
grace  and  truth  came  by  Jesus  Christ."  The  Saviour  is 
gracious  to  the  sinner  and  saith,  "  Deliver  him  from  going 
down  to  the  pit.  I  have  found  a  ransom."  God  is  no  wo  n 
a  throne  of  mercy,  '•  and  wrath  sits  silent  by."  "  Mercy 
and  truth  are  met  together;  righteousness  and  peace  have 
kissed  each  other."  "For  God  so  loved  the  world,  that  he 
gave  his  only  begotten  Son,  that  whosoever  believeth  in  him 
should  not  perish,  but  have  everlasting  life."  Christ  provides 
tiie  way  to  heaven,  by  the  satisfaction  he  has  made  to  the 
demands  of  the  law,  and  by  his  intercession  for  the  sinner. — 

L  By  the  satisfaction  he  has  made  to  the  demands  of  the 
law. — "  Christ  our  passover  is  sacrificed  for  us."  "  God  hath 
laid  on  him  the  iniquities  of  us  all,  and  by  his  stripes  we  are 
healed."  The  only  satisfaction  which  tlie  law  required,  in 
order  that  mercy  might  be  shown,  was,  tliat  it  should  be 
made  to  appear  that  its  requirements  were  just  and  righteous, 
and  that  God  might  with  propriety  execute  the  penalty  of 
the  law  on  "transgressors ;  and  that  the  penalty  would  be  ex- 
ecuted to  its  full  extent  on  all  those  who  should  reject  CJn-ist, 
the  mediator  of  tiie  new  covenant.  Christ  has  obeyed  the 
law,  to  manifest  its  justice  and  propriety.  "  He  has  magni- 
fied the  law  and  made  it  honourable."  And  he  has  suffered 
to  show  the  demerit  of  sin ;  that  so  the  pardoning  mercy  of 
God  might  be  magnified,  and  the  despisers  of  religion  might 
see  their  certain  doom.  "  For  if  God  spared  not  his  o\^'n 
Son,  but  freely  gave  him  up  for  us  all,"  that  he  might  satisfy 


CHRIST    THE    WAY   TO    ETERNAL   LIFE.  41 

the  demands  of  the  law ;  how  great  is  his  mercy  to  the  children 
of  men,  and  how  certain  and  how  dreadful  will  be  the  pun- 
ishment of  the  impenitent.  Thus  Christ  provides  a  way  to 
heaven,  by  giving  his  hfe  a  ransom  for  us.  "  All  things  are 
now  ready" — The  Father  is  reconciled ;  the  mansions  are 
provided ;  the  supper  of  the  Lamb  is  prepared ;  the  gate  of 
heaven  is  opened;  and  Christ  is  the  way.  And,  notwith- 
standing all  this,  will  you  die,  rather  than  forsake  your  sins 
and  submit  to  Christ  ?  "  O,  turn  ye,  turn  ye,  for  why  will 
ye  die."  "Jesus  is  the  way."  "  No  man  cometh  unto  the 
Father  but  by  him." 

2.  Christ  provides  the  way  to  heaven,  by  his  intercession 
for  the  sinner. — ^The  infinite  benevolence  of  Christ  is  not  satis- 
fied with  rendering  it  consistent  for  God  to  pardon  sinners ; 
he  also  intercedes  with  the  Father  for  them ;  that,  since  they 
refuse  salvation,  he  would  "  pluck  them  as  brands  from 
the  everlasting  burning,"  and  save  them  by  his  grace.  His 
language  is,  "  Dehver  them  from  going  down  to  the  pit,  1 
have  found  a  ransom."  "Father,  forgive  them,  for  they 
know  not  what  they  do."  "  Holy  Father,  keep,  through 
thine  own  name,  those  whom  thou  has  given  me,  that  they 
may  be  one,  as  we  are."  Such  is  the  enmity  of  the  natural 
heart  to  God,  and  such  the  inclinedness  of  the  Christian  to 
sin,  that  it  were  almost  in  vain  that  Christ  has  died,  if  he 
were  not  a  prevalent  intercessor  for  sinners.  If  he  did  not 
prevail  with  the  Father  to  exert  his  power  for  their  salvation, 
notwithstanding  the  rich  provision  which  has  been  made,  no 
one  would  accept  the  offered  mercy.  Therefore,  the  inter- 
cession of  Christ  is  essential  to  the  way  of  salvation.  Then, 
sinners  who  would  enter  heaven  must  go  to  Christ,  the  true 
and  hving  way,  and  their  prayers  must  be  offered  in  his 
name,  that  they  may  obtain  his  intercession.  Christ  has 
satisfied  the  demand  of  the  law,  and  introduced  the  covenant 
of  grace  ;  He  intercedes  with  the  Father  for  his  people,  and 
prevails  with  him  to  send  his  Spirit,  to  bring  them  to  heaven. 
Thus  Christ  provides  the  way,  by  the  satisfaction  he  has 
made  to  the  demands  of  the  law ;  and  by  his  intercession  for 
the  sinner.  And  many  of  you,  no  doubt,  now  experience  the 
benefit  of  this  glorious  provision.  If  you  feel  that  you  are  a 
sinner,  and  wish  to  go  to  Christ  for  salvation,  it  is  the  sug- 
gestion of  the  Holy  Spirit ;  therefore,  "  arise,  he  calleth 
thee ;"  make  no  excuses ;  make  no  reserve ;  "  stay  not  in  all 
the  plain ;"  but  flee  to  Mount  Zion,  the  city  of  om-  God, 
through  Jesus  the  Hving  way. 

II.  Christ  points  out  the  way. 

This  he  does  by  precept,  and  by  example. 

1.  By  precept. — He  gives  us  directions,  to  enable  us  to  find 


42  CHRIST    THE    WAY    TO    ETERNAL   LIFE. 

the  way ;  and  to  show  us  when  we  get  out  of  the  way.  "  Jesus 
saith  unto  him,  I  am  the  way  ;  no  man  cometh  unto  the 
Fatlier,  but  by  me."  "  He,  that  chmbeth  up  some  other  way, 
the  same  is  a  thief  and  a  robber."  But  how  are  we  to  get 
into  the  way  ?  This  he  points  out  with  equal  perspicuity.  It 
is  by  repentance  and  faith.  "Repent  and  believe."  "Ye 
believe  in  God,  beheve  also  in  me."  "  If  ye  beheve  not,  that 
I  am  he,  ye  shall  die  in  your  sins."  He  shows  us,  also,  how 
we  may  know  whether  we  are  in  the  way.  "  By  their  fruits, 
ye  shall  know  them."  By  this  shall  all  men  know  that  ye 
are  my  disciples,  if  ye  have  love  one  to  another."  "Ye  call 
me  Master  and  Lord ;  and  ye  say  well ;  for  so  I  am :  If  I 
then,  your  Lord  and  Master,  have  washed  your  feet,  ye  also 
ought  to  wash  one  another's  feet.  For  I  have  given  you  an 
example,  that  ye  should  do  as  I  have  done  to  you."  Christ 
tells  you  expressly  who  are  the  blessed  :  The  meek ;  those 
who  hunger  and  thirst  after  righteousness  ;  the  merciful ;  the 
pure  in  heart ;  and  the  peacemakers.  If  you  have  not  some- 
thing of  these  excellencies,  you  are  out  of  the  way  ;  you 
are  strangers  to  Christ.  Be  persuaded,  therefore,  to  obey  the 
precepts  of  your  divine  teacher  ;  repent  and  believe,  that  you 
may  enter  the  heavenly  rest,  through  Jesus  the  living  way. 

2.  Christ  points  out  the  way  by  his  example. — He  has  left 
us  an  example  that  we  should  follow  his  steps.  And  if  we 
would  have  treasure  in  heaven,  we  must  come  and  follow 
him ;  we  must  deny  ourselves  and  take  up  our  cross.  If  we 
would  walk  in  his  steps,  we  must  be  engaged  for  God  ;  and 
be  anxious  to  accomplish  the  work  he  has  given  us  to  do- 
Christ  early  left  his  earthly  parents,  that  he  might  accomplish 
the  work  of  his  heavenly  Father.  And  when  they  "  sought 
him,  sorrowing,"  he  said  unto  them,  "  How  is  it  that  ye  sought 
me  ?  wist  ye  not  that  I  must  be  about  my  Father's  business  /" 
And  we  must  be  engaged  to  promote  the  happiness  of  our 
fellow  creatures.  The  whole  New  Testament  is  but  the  re- 
cord of  the  benevolent  acts  of  Christ ;  excited  either  to  relieve 
the  distresses  of  mankind,  or  to  save  their  souls.  Therefore, 
if  we  would  go  to  heaven,  in  the  steps  of  Christ,  the  only  way, 
we  must  be  engaged  for  the  welfare  of  our  fellow  creatures ; 
especially  for  the  salvation  of  their  souls.  Christ  has  set  us 
an  example,  not  only  for  our  publick  labours,  but  for  our 
secret  retirement. 

"  Cold  mountains  and  the  midnight  air 
Witnessed  the  fervour  of  his  prayer." 

"  And  it  came  to  pass,  in  those  days,  that  he  went  out  into 
a  mountain  to  pray,  and  continued  all  night,  in  prayer  to 
God."    And  the  garden  of  Getlisemane  was  witness  to  his 


CHRIST   THE   WAY   TO   ETERNAL   LIFE.  43 

agony  and  bloody  sweat ;  when  he  fell  on  his  face  and  prayed 
that  the  bitter  cup  might  pass  from  him.  But  further — If  we 
would  follow  the  example  of  Christ,  we  must  not  only  walk 
in  his  steps,  but  we  must  copy  his  temper  and  disposition. 
Christ  says  to  us,  "  Take  my  yoke  upon  you  and  learn  of  me, 
for  1  am  meek  and  lowly  in  heart ;  and  ye  shall  find  rest  to 
your  souls."  We  must  be  patient  to  bear  the  yoke  ;  meek 
and  forgiving-  in  our  temper,  and  humble  in  our  deportment. 
"  For  even  hereunto  were  ye  called ;  because  Christ  also 
suffered  for  us,  leaving  us  an  example  that  we  should  follow 
his  steps ;  who  did  no  sin,  neither  was  guile  found  in  his  mouth  ; 
who,  when  he  was  reviled,  reviled  not  again  ;  when  he  suf- 
fered he  threatened  not ;  but  committed  himself  to  him  that 
judgeth  righteously."  Thus  Christ,  by  precept  and  example, 
points  out  the  way  to  heaven.  Then,  if  you  will  lay  down 
the  weapons  of  your  rebellion,  receive  Christ  as  your  sove- 
reign, and  follow  him  as  your  guide,  your  pilgrimage  will  end 
in  everlasting  rest.  For  Jesus  is  the  way,  the  truth,  and  the 
life. 

III.  It  is  Christ  who  enables  sinners  to  walk  in  the 
way.  "  Jesus  saith  unto  him  I  am  the  way ;  no  man  cometh 
unto  the  Father  but  by  me." 

He  gives  them  strength  for  the  journey. — Saith  Paul,  "I 
can  do  all  things  through  Christ,  which  strengtheneth  me." 
Saith  Moses ;  "  The  Lord  is  my  strength  and  song,  and  he  is 
become  my  salvation."  "  Saith  David,  The  Lord  is  my  strength 
and  shield ;  my  heart  trusted  in  him,  and  I  am  helped."  Jesus 
is  the  strength  of  every  saint,  and  will  afford  his  aid  to  all 
who  trust  in  him.  "  Who  is  among  you  that  feareth  the  Lord, 
that  obeyeth  the  voice  of  his  servant,  that  walketh  in  darkness 
and  hath  no  light  ?  let  him  trust  in  the  name  of  the  Lord, 
and  stay  upon  his  God."  Let  no  one  then  trust  in  his  own 
strength,  and  attempt  to  get  to  heaven  alone;  for  he  will 
stumble  and  fall.  If  you  would  get  to  heaven  you  must  be 
sensible  of  your  weakness,  and  walk  with  Christ,  that  he 
may  support  your  trembling  steps.  For  Jesus  is  the  way ; 
no  man  cometh  unto  the  Father  but  by  him. 

Further — Christ  enables  sinners  to  walk  in  the  way  by 
healing  their  sickness,  and  reUeving  their  pains. — If  we  are 
bit  by  the  fiery  serpent,  the  devil,  in  our  journey  to  Canaan, 
we  must  look  to  Jesus,  who  has  been  lifted  up,  to  bear  our 
sicknesses ;  as  Moses  hfted  up  the  serpent  m  the  wilderness. 
"For  himself  took  our  infirmities  and  bare  our  sicknesses." 
"  Who  his  own  self  bare  our  sins,  in  his  own  body,  on  the 
tree."  The  Christian,  in  his  journey  to  heaven,  has  often 
need  to  call  on  Christ,  as  David  did,  "Have  mercy  upon 
me,  O  Lord,  for  I  am  weak ;  heal  me,  for  my  bones  are 


44  CHRIST   THE    WAY   TO   ETERNAL   LIFE. 

vexed."  "Lord  be  merciful  unto  me  ;  heal  my  soul;  for  1 
have  sinned  against  thee."  Christ  communes  with  sinners, 
and  comforts  them  by  the  way.  As  two  of  his  disciples  were 
going  to  Emmaus,  after  his  resurrection,  "  It  came  to  pass, 
that  while  they  communed  together  and  reasoned,  Jesus 
himself  drew  near  and  went  with  them."  "  And,  after  he 
withdrew,  they  said  one  to  another,  Did  not  our  heart  burn 
within  us,  while  he  talked  with  us  by  the  way,  and  while  he 
opened  to  us  the  scriptures?"  So  all  the  disciples  of  Christ, 
down  to  the  present  time,  have  enjoyed  precious  seasons  of 
communication  with  him.  And  this  comfort  is  essential  to 
their  perseverence  in  the  way  to  heaven.  For  if  Christ 
does  not  commune  with  them  by  the  way,  and  cause  their 
hearts  to  burn  with  heavenly  love  and  anxious  desire,  they 
will  loiter  in  their  journey ;  or  turn  aside  into  the  paths  of 
sin.  Thus  Christ  enables  sinners  to  walk  in  the  way,  by 
giving  them  strength  for  their  journey,  by  healing  their  sick- 
nesses, and  relieving  their  pains,  and  by  encouraging  their 
heart  with  his  presence  and  communion.  Therefore,  Jesus 
is  every  thing  that  relates  to  the  way.  He  is  the  provider 
of  the  way  ;  he  points  out  the  way ;  and  enables  sinners  to 
walk  in  the  way.  Well  might  he  say  to  Thomas,  "  I  am 
the  way ;  no  man  cometh  unto  the  Father  but  b}^  me." 

If  it  is  true,  as  the  text  asserts,  that  Christ  is  the  way ;  and 
that  no  man  cometh  to  the  Father  but  by  him  ;  then  all  of 
you  who  are  not  in  Christ  are  in  the  ways  of  sin,  which  lead 
down  to  death.  Perhaps  you  are  a  Deist,  and  do  not  believe 
that  the  Bible  is  the  word  of  God ;  "  that  holy  men  of  God 
spake  and  wrote  as  they  were  moved  by  the  Holy  Ghost;" 
and,  of  course,  disbeheve  the  whole  account  of  the  way  of 
salvation  by  Jesus  Christ.  If  these  are  your  sentiments,  you 
surely  are  not  in  Christ,  the  way.  For,  if  you  disbelieve  that 
this  is  the  way  of  salvation,  you  cannot  have  that  trust  in 
Christ  which  the  way  requires.  Then,  if  you  are  a  Deist, 
and  the  Bible  should  prove  true,  you  are  in  the  road  to  eternal 
death.  And  does  it  not  become  you  to  pause  and  examine 
the  subject  1  If  you  are  a  Deist,  the  probability  is,  that  you 
have  not  looked  into  the  Bible  for  months  !  But  if  you  will 
now  once  attentively  peruse  this  sacred  volume,  you  will  find 
internal  evidence — proof  upon  the  very  face  of  this  book,  suffi- 
cient to  convince  you  that  it  is  of  divine  origin.  How  awful, 
then,  is  your  situation ;  you  shut  your  eyes  against  the  light, 
and  "  believe  a  lie,  that  you  may  be  damned,  who  believe  not 
the  truth,  but  have  pleasure  in  unrighteousness."  O,  believe 
the  words  of  Jesus,  when  he  saith,  "  I  am  the  way ;  no  man 
cometh  unto  the  Father  but  by  me  ;"  "  and  flee  to  the  strong 
hold,  while  you  are  a  prisoner  of  hope."    Perhaps  you  are 


CHRIST    THE    WAY    TO    ETERNAL   LIFE.  45 

a  Universalist ;  and  believe  that  all  men  will  be  saved  by  the 
atonement  of  Christ.  You  believe  that  Christ  is  the  way, 
and  that  all  men  will  be  brought  into  it.  But,  before  you 
rest  your  soul  upon  such  a  belief,  examine  the  foundation  on 
which  you  stand.  You  believe  that  you  must  be  saved  by 
Christ,  the  way.  Then  be  persuaded  to  make  your  salvation 
sure.  Are  you  now  in  Christ,  the  way  ?  Christ,  as  we  have 
already  seen,  has  given  you  rules  by  which  you  may  deter- 
mine this  fact.  Those  who  are  in  Christ,  are  engaged  to 
promote  the  glory  of  God,  and  the  happiness  of  men.  They 
live  a  hfe  of  prayer ;  they  hunger  and  thirst  after  righteous- 
ness ;  they  are  meek  and  humble ;  when  they  are  reviled 
they  revile  not  again.  But,  are  you  a  person  of  this  descrip- 
tion ?  If  not,  you  are  out  of  Christ,  the  way ;  and,  if  you 
were  now  to  be  called  out  of  the  world,  according  to  your 
own  tenets,  as  you  are  at  present  out  of  Christ,  you  must 
perish  without  hope.  Therefore,  be  entreated  to  make  jour 
calling  and  election  sure.  "  Break  off  your  sins  by  righteous- 
ness, and  your  iniquities  by  turning  to  the  Lord."  Repent 
and  beheve;  flee  to  Christ,  the  only  door  of  hope.  But 
though  there  may  not  be  one  Deist  or  Universalist  in  this 
assembly,  yet  there  are  doubtless  many  unbehevers.  It  is  not 
sufficient  that  you  are  not  a  Deist  or  Universalist,  if  you  are 
not  a  believer  in  Jesus,  you  are  out  of  the  way ;  for  no  man 
can  come  unto  the  Father  but  by  him.  Though  you  may  be 
correct  and  upright  in  your  external  deportment ;  yet,  if  you 
are  saved  at  all,  it  must  be  by  Jesus  Christ.  "  If  ye  believe 
not  that  I  am  he,  ye  shall  die  in  your  sins."  If  you  reject 
Christ,  there  "  remaineth  no  more  sacrifice  for  sin,  but  a  certain 
fearful  looking  for  of  judgment,  and  fiery  indignation."  O, 
then,  let  no  one  harden  himself  against  God,  and  reject  the 
Lord  Jesus  Christ.  "  If  he  that  despised  Moses'  law  died 
without  mercy,  of  how  much  sorer  punishment,  suppose  ye, 
shall  he  be  thought  worthy,  who  hath  trodden  under  foot 
the  Son  of  God,  and  hath  done  despite  to  the  Spirit  of  Grace. 
For  we  know  him  that  hath  said.  Vengeance  belongeth 
unto  me,  I  will  recompense  saith  the  Lord."  "  It  is  a  fearful 
thing  to  fall  into  the  hands  of  the  living  God."  Therefore, 
flee  to  Christ,  through  whom  he  will  become  a  reconciled 
God  and  Father  unto  vou. 


SERMON  VI. 

THE  SALVATION  OF  OUR  SOULS,  A  WORK  TO  BE  WROUGHT  BY 
OUR  OWN  ENDEAVOURS,  IN  DEPENDENCE  ON  DIVINE  AID. 

Phil.  ii.  12  &  13. — Work  out  your  own  salvation,  with  fear  and  trembling :  for 
it  is  God  that  worketh  in  you,  both  to  will  and  to  do,  of  his  good  pleasure. 

We  are  very  much  inclined  to  neglect  our  duty.  The  sal- 
vation of  our  soul  is  a  work,  in  which  we  very  reluctantly 
engage.  But,  however  much  we  may  dislike  the  work,  we 
dare  not  neglect  it  without  some  excuse.  Resolved  upon  the 
neglect  as  some  of  us  are,  at  least  for  the  present,  we  are  obliged 
to  satisfy  our  conscience,  and  to  evade  warnings  and  entrea- 
ties, by  trifling  objections  ;  which,  were  we  awakened  to  a 
serious  concern  for  our  soul,  would  vanish  like  the  morning 
cloud  and  the  early  dew.  The  text  which  is  selected,  for 
this  occasibn,  is  a  fruitful  source  of  these  objections.  Some 
have  made  use  of  it  to  countenance  Arminian  security ;  oth- 
ers to  excuse  Antinomian  licentiousness.  Both  of  these  classes 
employ  it,  to  effect  the  same  purpose ;  to  excuse  themselves 
for  neglecting  to  work  out  their  own  salvation  with  fear  and 
trembling.  The  former  seize  particularly  on  the  first  clause 
of  the  verse.  "  Work  out  your  own  salvation."  But  instead 
of  following  the  direction,  they  make  use  of  it  as  an  excuse 
for  delay.  They  argue,  in  their  reasoning  with  conscience  on 
this  subject,  that  if  they  can  perform  the  work  themselves, 
there  is  no  need  of  haste,  they  can  attend  to  it  at  their  leisure, 
when  they  will  be  less  involved  in  the  concerns  of  life.  Hence 
we  may  see  the  reason  why  such  persons  are  so  much  opposed 
to  the  truth  contained  in  the  latter  clause  of  the  text :  "  It  is 
God,  that  worketh  in  you."  It  tears  away  the  very  founda- 
tion of  their  security ;  and  leaves  them  nothing  to  lean  upon. 
But,  the  other  class  of  people,  which  was  mentioned,  take 
refuge  in  this  latter  clause  of  the  text :  "  For  it  is  God  that 
worketh  in  you,  both  to  will  and  to  do  of  his  good  pleasure." 
They  argue  that,  if  the  work  is  of  God,  they  can  do  nothing 
for  their  salvation  ;  and  may  live  as  they  please,  until  God 
shall  change  their  heart.  Thus  they  settle  down  in  security. 
And  the  first  part  of  the  text  is  as  disagreeable  to  this  class, 
as  the  latter  part  of  it  is  to  the  other.  They  cannot  bear  to 
be  told,  that  they  have  a  work  to  perform  ;  that  they  must 
work  out  their  salvation  with  fear  and  trembling.  "  The  text 
collectively,  as  we  have  partially  seen,  lays  no  foundation  for 
security  or  presumption ;  but,  on  the  contrary,  it  is  a  troubler 


SALVATIOxX  OF  OUR  SOULS  A  WORK,    &C.  47 

of  those  who  are  at  ease  in  their  sins  ;  and  an  excitement  to 
indolent  Christians.  It  is  a  beautiful  representation  of  the 
freedom  of  man,  connected  with  his  dependence  on  God. 
These  two  subjects,  freedom  and  dependence,  about  which 
there  has  been  so  much  learned  speculation,  are  here  brought 
as  near  to  a  point  as  human  reason  can  carry  them.  Their 
consistency,  with  each  other,  and  their  practical  importance 
are  evident.  It  is  not  the  design  of  this  discourse,  to  enter 
into  any  metaphysical  reasonings  on  the  subject ;  but  to  pre- 
sent the  injunction  before  you  in  a  practical  view  ;  that  you 
may  be  induced  to  begin  the  work  of  your  salvation  with  fear 
and  trembling.  The  text  was  originally  addressed  to  the 
saints,  at  Philippi ;  but  it  is  equally  apphcable  to  us.  Our 
salvation  must  be  wrought  out,  m  the  same  manner,  and  we 
have  the  same  encouragement.  Therefore,  "  work  out  your 
own  salvation  with  fear  and  trembling ;  for  it  is  God  that 
worketh  in  you,  both  to  will  and  to  do,  of  his  good  pleasure." 
The  object  of  the  apostle  was  to  induce  the  Phihppians  to 
walk  in  the  way  of  salvation.  The  meaning  of  salvation,  he 
supposes  them  to  have  understood ;  that  it  is  salvation  from 
sin ;  from  remorse  ;  and  from  the  pains  of  hell.  And  that 
they  understood  the  way  of  salvation  he  also  takes  to  be  con- 
ceded :  that  it  is  by  repentance  for  sin,  and  faith  in  the  Lord 
Jesus  Christ. 

The  object  of  the  apostle  was  to  teach  them  and  us,  that  the 
obtaining  of  salvation  is  a  work  ;  that  it  is  in  some  respects  a 
w^ork  of  our  own  ;  also,  to  show  the  encouragement  we  have 
to  set  about  the  w^ork ;  and  the  manner  in  which  it  is  to  be 
performed. 

1.  The  obtaining  of  salvation  is  a  work. — "  Work  out  your 
own  salvation."  We  have  naturally  hard  hearts.  This  is  a 
fact,  which,  perhaps,  you  have  never  yet  known.  But  all, 
who  have  set  their  face  towards  the  kingdom  of  heaven,  and 
begun  to  walk  m  the  way  of  salvation,  have  learned  it  by 
painful  experience.  They  have  learnt  that  their  "heart  is 
deceitful  above  all  things  and  desperately  wicked."  While 
you  are  contented  to  walk  in  the  road  to  death,  you  will  ex- 
perience no  opposition  from  your  heart,  and  will  discover 
nothing  of  its  hardness  and  obduracy  :  but  if  you  are  induced 
by  the  Spirit  of  God,  to  begin  to  work  out  your  salvation, 
then  you  will  experience  the  opposition  of  the  natural  heart. 
It  will  not  give  up  one  foot  of  territory,  without  employing 
all  its  force  against  the  encroachments  of  the  Holy  Spirit. 
If  you  are  desirious  of  working  out  your  salvation,  you  should 
be  apprised  of  this,  that  you  may  often  pray  God,  that  "  he 
would  take  away  the  stony  heart  out  of  your  flesh  and  give 
you  an  heart  of  flesh."    Besides,  our  understanding  of  the  way 


i 

48  SALVATION  OF  OUR  SOULS  A  WORK,    &C. 

of  salvation  is  darkened  by  sin.  The  god  of  this  world  hath 
Winded  our  minds,  so  that  we  are  continually  liable  to  be 
turned  aside  from  the  way  of  salvation,  if  we  have  begun  to 
walk  in  it;  or,  when  we  are  looking  for  it,  to  mistake  the  road 
to  death  for  the  way  to  life.  And  through  the  blindness  of 
our  minds,  we  may  verily  think  that  we  are  the  servants  of 
the  Lord,  while  we  are  slaves  to  sin.  We  have  indeed  a  sure 
guide,  in  the  way  of  salvation ;  but  we  are  beset  by  so  many 
flatterers  and  deceivers  at  the  several  avenues  which  lead  from 
the  path,  that  we  are  continually  liable  to  be  led  astray ;  so  that 
it  is  a  great  work  to  keep  the  way.  Again. — Our  will  is  per- 
verse. We  are  determined  to  have  our  own  way  :  we  cannot 
yield  ourselves  without  reserve  to  the  will  of  God.  We  are 
willing  to  walk  in  the  way  of  salvation  ;  but  we  must  dictate 
as  to  the  time  when  we  will  set  out ;  the  manner  in  which 
we  will  go,  and  the  rapidity  with  which  we  will  proceed. 
But  this  will  not  do  ;  if  we  go  to  heaven  at  all,  we  must  go 
in  God's  time,  and  manner,  and  way.  And  you  will  find,  that 
the  subduing  of  your  will  is  a  great  work.  The  obtaining  of 
salvation  is  indeed  a  work.  It  is  no  easy  matter  to  bring  the 
heart  to  renounce  sin  and  folly ;  and  to  receive  Christ ;  to 
forsake  vain  pomp,  and  walk  in  the  humbhng  path  to  heaven  : 
to  cross  your  own  inclinations,  and  obey  the  will  of  God. 
This  cannot  be  done,  by  passive  indolence ;  but  only  by  ac- 
tive exertion.  Therefore,  work  out  your  salvation  with  fear 
and  trembling. 

II.  The  obtaining  of  salvation  is,  in  some  respects,  a  work 
of  our  own. — "  Work  out  your  own  salvation.""  The  threat- 
enings  and  promises  of  God,  addressed  to  us,  are  evidence, 
that  the  work  of  salvation  is  in  some  sense  our  own ;  else  it 
were  only  mockery  to  place  motives  before  us.  And  the 
fruits  of  salvation  are  called  ours.  It  is  our  repentance,  our 
faith,  our  love,  our  hope,  &c.  Every  affection,  thought,  and 
action,  is  excited  by  some  motive  ;  and  whatever  that  motive 
may  be,  they  are  put  into  operation  by  our  own  voluntary 
exertion.  So  that  although  our  heart  may  be  moved  by  the 
Spirit  of  God,  yet  the  affections  which  are  excited,  and  the 
actions  which  flow  from  them,  are  as  much  our  own  as 
though  they  were  prompted  by  any  other  cause :  by  the  temp- 
tation of  the  adversary,  by  the  allurements  of  the  world,  or 
any  other  such  motive.  That  sinful  motives  hke  these  do 
influence  our  heart,  we  readily  acknowledge  ;  and  that  the 
affections  and  actions,  which  are  the  result  of  them,  are  our 
own.  Nor  do  we  wait  until  we  can  perceive  these  moving 
causes  operating  upon  us,  before  we  begin  to  act.  Then,  let 
us  set  about  the  work  of  salvation.  Let  us  renounce  our 
sins,  receive  Christ,  humble  ourselves  and  submit  to  God. 


SALVATION  OF  OUR  SOULS  A  WORK,    &C.  49 

No  longer  cavil  about  the  influences  of  the  Spirit.  It  is  your 
work,  and  if  you  do  not  set  about  it,  it  will  never  be  done- 
Why  then  do  we  delay  ?  Let  such  as  have  never  known  the 
way  of  peace,  be  persuaded  to  begin  the  glorious  way ;  and 
let  Christians  press  forward  in  the  way  of  salvation,  "  cast- 
ing down  imaginations,  and  every  thing  that  exalteth  itself 
against  the  knowledge  of  God,  and  bring  into  captivity  every 
thought  to  the  obedience  of  Christ,  that  you  may  work  out 
your  own  salvation  with  fear  and  trembhng.'''  But  you  may 
perhaps  be  disposed  to  say ;  we  have  hard  hearts  that  will 
not  relent ;  we  have  darkened  understandings,  which  contin- 
ually lead  us  astray ;  and  we  have  a  perverse  will,  that  refuses 
to  submit  to  Christ ;  what  encouragement,  then,  have  we  to 
work  ?  This  is  to  be  shown  under  the  next  particular. 

III.  The  encouragement  we  have  to  set  about  the  work. — 
The  only  encouragement  we  can  have,  is,  that  God  worketh 
in  us,  both  to  will  and  to  do  of  his  good  pleasure.  Of  all 
the  real  disciples  of  Christ,  this  may  be  said  without  reserve  ; 
that  God  worketh  in  them  both  to  will  and  to  do  of  his  good 
pleasure.  It  is  to  such  that  the  text  was  particularly  addressed. 
Not,  that  God  works  in  Christians,  to  do  his  whole  will  and 
pleasure ;  for  then,  they  would  be  perfect,  without  spot  and 
blameless — "  For  this  is  the  will  of  God,  even  your  sanctifi- 
cation :'  but  that  he  enables  them  to  obey  his  will,  in  some 
degree,  according  to  the  measure  of  faith,  wdiich  he  commu- 
nicates." "  He  works  in  them,  to  will  and  to  do,  of  his  good 
pleasure.'' 

Perhaps  it  will  not  be  improper  in  this  place  to  answer  an 
objection,  which  will  probably  arise  in  the  minds  of  some 
persons.  If  it  is  the  will  of  God  that  all  should  be  Christians, 
and,  that  Christians  should  be  perfect,  why  are  we  not  all 
made  such  ?  This  apparent  diliiculty  will  vanish,  when  we 
duly  reflect  on  our  condition,  as  sinners.  We  are  fallen 
creatures,  totally  alienated  from  God.  We  are  naturally  so 
attached  to  sin,  that  we  have  no  desire  of  holiness.  Here 
then  we  may  see  the  ground  of  the  distinction.  God  loves 
holiness  and  hates  sin ;  therefore,  it  is  his  will  that  his  creatures 
should  be  holy.  But  we  are  sinners  by  nature,  and  need  the 
constraining  influence  of  his  Spirit  to  make  us  holy :  so 
that  here  is  a  real  ground  of  distinction.  It  is  not  a  distinction 
without  a  difference.  We  can  see,  that  although  it  is  the  will 
of  God  that  we  were  holy  beings,  yet,  that  it  might  not  be  his 
will,  that  all  should  be  constrained  to  be  Christians,  or  that 
Christians  should  be  made  perfect  in  this  life.  We  are  under 
a  dispensation  of  grace ;  and  had  we  a  perfect  view  of  that 
dispensation,  we  should  see  abundant  reason  why  God  deals 
thus  with  us.     In  short,  the  argument  is  tliis,  that  although 

5* 


50  SALVATION  OF  OUR  SOULS  A  WORK,    &C-. 

it  is  the  will  of  God,  that  his  creatures  should  be  perfect* 
lovers  of  holiness  and  haters  of  sin ;  that  yet  it  may  not  be 
his  will  to  constrain  them  to  be  such.  And  that  satisfactory 
evidence  why  it  is  not  his  will  may  be  drawn  from  the  con- 
sideration, that  we  are  under  a  dispensation  of  grace,  formed 
for  the  display  of  his  glory. 

But  to  return.  Although  the  text  was  originally  addressed 
to  Christians ;  yet  it  is  equally  applicable  to  many  unbelievers- 
It  is  applicable  to  all,  who  have  not  sinned  away  their  day  of 
grace  and  grieved  the  Spirit  to  depart  from  them.  "  It  is  God 
that  worketh  in  you,  both  to  will  and  to  do,  of  his  good  pleas- 
ure." Are  you  not  often  condemned  by  your  conscience ; 
and  pow^erfuUy  urged  by  the  Holy  Spirit,  to  forsake  your  sins 
and  to  walk  in  newness  of  life?  Then,  when  you  feel  his 
influence,  do  not  harden  your  heart  against  him,  Eftid  oppose 
his  gracious  designs  ;  but  obey  his  dictates  and  "  work  out 
your  own  salvation  with  fear  and  trembling."  True,  you 
have  hard  hearts,  darkened  understandings,  and  perverse  wills, 
but  it  is  "  God,  that  worketh  in  you  both  to  will  and  to  do, 
of  his  good  pleasure."  This,  then,  instead  of  being  a  hard 
doctrine  is  your  only  encouragement.  Were  it  not  for  the 
sovereign  grace  of  (jod,  you  must  inevitably  perish.  It  is 
an  observation  of  Mr.  Jay,  that  to  exhort  sinners  to  become 
holy,  without  directing  them  to  rely  entirely  on  the  sovereign 
mercy  of  God,  is  hke  the  Egyptians,  requiring  of  the  Israehtes 
to  make  brick  without  straw.  Therefore,  let  God  be  your 
only  trust';  you  are  weak  but  he  is  strong,  you  are  sinful  but 
he  is  holy.  Only  harden  not  your  hearts,  resist  the  tempta- 
tions of  the  devil,  and  follow  the  guidance  of  the  Holy  Spirit, 
and  you  shall  be  brought  to  the  foot  of  the  cross ;  you  shall 
be  directed  in  the  way  to  heaven,  and  crowned  with  everlast' 
ing  joy.  God  will  work  in  you  both  to  will  and  to  do.  He 
will  give  you  good  resolutions,  and  will  assist  you  in  the  execu- 
tion of  them.  Therefore,  "  work  out  your  own  salvation  with 
fear  and  trembling :  for  it  is  God  that  worketh  in  you  both  to 
will  and  to  do,  of  his  good  pleasure." 

Pursuant  to  the  plan  which  was  suggested,  we  have  yet  to 
contemplate — 

IV.  The  manner  in  which  the  work  is  to  be  performed. — 
It  is  to  be  done  with  fear  and  trembling.  "  Work  out  your 
own  salvation  with  fear  and  trembling."  And  we  have  every 
reason  to  perform  the  work  in  this  manner.  Our  eternal 
interest  is  at  stake ;  and  we  are  surrounded  by  powerful 
enemies.  We  have  wicked  hearts,  continually  leading  us- 
astray.  Therefore,  keep  thy  heart  with  all  diligence,  for 
out  of  it  are  the  issues  of  life.  We  have  an  alluring  world  to- 
withstand.    The  cares  of  the  world  and  the  deceitfulness  of 


SALVATION  OF  OUR  SOULS  A  WORK,   &.C.  51 

riches,  choke  the  word  and  it  becometh  unfruitful.  We  have 
a  mahcious  and  subtle  adversary  to  contend  with.  "  Be  sober, 
be  vigilant ;  because  your  adversary,  the  devil,  as  a  roaring 
lion,  walketh  about,  seeking  whom  he  may  devour."  And  if 
we  fail  of  salvation,  by  any  of  these  means,  eternal  misery  will 
be  the  portion  of  our  cup.  "  Upon  the  wicked,  God  shall  rain 
snares,  fire,  -and  brimstone,  and  an  horrible  tempest;  this 
shall  be  the  portion  of  their  cup."  Should  we  not,  therefore, 
"  work  out  our  salvation,  with  fear  and  trembling?"  lest,  not- 
withstanding the  opportunity  which  is  "  offered  us,  of  entering 
into  life,  we  should  finally  come  short  of  it."  But  there  is 
another  very  important  reason,  why  our  salvation  should  be 
wrought  out,  with  fear  and  trembling.  And  that  is,  because 
it  is  God  that  woi'keth  in  you,  both  to  will  and  to  do,  of  his  good 
pleasure.  Since  the  work  of  salvation  is  of  God,  it  is  impor- 
tant that  you  should  work  when  he  works ;  for  when  he 
ceases  to  work,  it  will  be  for  ever  too  late  for  you  to  begin. 
And,  how  soon  he  may  cease  for  ever  you  know  not.  To-day, 
God  is  probably  working  in  you,  to  will  and  to  do ;  to-morrow 
he  may  leave  you,  and  may  say  to  his  ministers,  "  He  is  joined 
to  his  idols,  let  him  alone."  Be  persuaded,  therefore,  to  begin 
the  work  of  salvation,  with  fear  and  trembling,  before  it  is 
for  ever  too  late.  Are  j^ou  disposed  to  plead  that  you  are  too 
young  1  Youth  is  the  most  favourable  season  in  life,  to  begin 
the  work  of  salvation.  Your  heart  is  more  tender,  than  it 
will  be  after  it  has  been  under  the  hardening  influence  of  a  life 
of  sin ;  and  therefore  more  susceptible  of  religious  impressions. 
Your  affections  are  more  ardent,  and  therefore  may  be  more 
easily  attached  to  Christ  and  the  duties  of  religion.  You 
are  not  yet  confirmed  in  your  sinful  courses ;  therefore, 
your  habits  may  more  easily  be  formed  according  to  the  pre- 
cepts of  the  gospel.  And  you  are  probably  not  yet  choked, 
with  the  cares  and  riches  of  the  world.  But,  perhaps,  you 
may  suppose,  that  though  youth  is  the  most  favourable  time 
to  begin  the  work  of  salvation,  that  yet,  a  whole  life  is  too 
much  to  be  spent  in  religion.  Ah !  presumptuous  sinner ; 
your  hfe  may  be  a  very  short  one.  But  if  you  should  live 
threescore  years,  would  that  be  too  long  to  serve  Christ, 
who  has  died  on  the  cross  to  redeem  you.  Do  you  intend 
to  serve  the  adversary,  with  the  strength  of  your  days,  and 
then  expect  to  appease  the  Almighty,  by  devoting  to  his  ser- 
vice a  few  of  your  last  feeble,  infirm,  and  helpless  hours  ?  "  Be 
not  deceived,  God  is  not  mocked."  "Work  out  your  own 
salvation,  with  fear  and  trembling,  while  God  worketh  in  you, 
to  will  and  to  do  of  his  good  pleasure."  And  what  excuse 
have  the  aged,  that  they  should  not  work  out  their  salvation, 
with  fear  and  trembUng  ?    Your  sands  are  fast  wasting ;  and 


52  SALVATION  OF  OUR  SOULS  A  WORK,   &C. 

you  get  no  nearer  heaven,  until  you  begin  this  work.  And 
it  never  will  be  begun,  while  you  are  waiting.  If  you  are 
advanced  in  hfe  and  have  never  begun  this  work,  you  have 
every  reason  to  fear  and  tremble.  You  have  continued  so 
long  in  unbelief,  what  have  you  to  expect,  but,  that  you  will 
continue  so,  to  your  dying  day  ?  Your  heart  is  growing  more 
hardened,  and  more  confirmed  in  unbelief,  and  is  it  not  high 
time  for  you  to  work  ?  Have  you  not  some  encom-agement, 
to-day,  which  you  may  not  have  to-morrow  1  Is  not  God 
now  working  in  you,  to  will  and  to  do  1  Therefore,  let  the 
aged  and  the  youth,  let  saints  and  sinners,  "  work  out  their 
own  salvation  with  fear  and  trembling ;  for  it  is  God  that 
worketh  in  you,  to  will  and  to  do  of  his  good  pleasure." 


SERMON  VJl. 

THE  NATURE  AND  DESIGN  OF  HUMAN  LIFE. 

Jaubs  iv.  14. — What  is  your  life,  it  is  even  a  vapour,  that  appeareth  for  a  Kttlc 
time,  and  then  vanisheth  away. 

Reflections,  on  the  vanity  of  human  life,  are  very  suitable 
for  mortals,  who  must  so  soon  leave  this  temporary  state,  and 
enter  on  eternal  existence.  They  are  calculated  to  wean 
our  affections,  from  transitory  things,  and  to  attach  them  to 
the  everlasting  realities  of  the  future  world.  This  benefit  is 
to  be  obtained,  rather  from  a  review  of  the  past,  than  from 
anticipations  of  the  future.  The  imagination  paints  prospects 
of  the  future,  in  lovely  and  interesting  colours.  But  the  sober 
judgment  stamps  upon  the  past,  "  Vanity  of  vanities,  all  is 
vanity."  And  what  is  worthy  of  remark,  those  scenes,  which 
appear  most  interesting  in  prospect,  often  afford  the  most 
regret  in  review.  Scenes  of  mirth,  and  gayety,  and  splen- 
dour, are  anticipated  by  many  with  great  delight ;  but  are  com- 
monly reviewed  with  dissatisfaction  and  disgust.  Therefore, 
if  we  would  get  a  correct  view  of  human  life,  we  should  look 
principally  upon  the  past.  At  the  close  of  the  several  periods, 
which  mark  the  progress  of  our  lifcj  it  becomes  us  to  pause, 
and  to  lament  our  past  follies,  and  resolve  on  future  amend- 
ment. Each  day,  and  week,  and  month,  and  year,  should 
be  commenced  and  closed,  with  repentance  for  the  past,  and 
resolutions  for  the  future.  But  how  different  from  this,  is 
the  common  practice  of  mankind.  Nothing  profited  by  past 
disappointments,  they  continue  to  make  positive  calculations 
on  future  profits  and  future  pleasures.  They  seem  to  forget, 
that  this  life  is  a  vapour,  that  appeareth  for  a  little  time  and 
then  vanisheth  away.  Confiding  in  their  own  powers,  they 
seem  to  forget,  that  there  is  a  God,  who  directs  mankind  ac- 
cording to  his  sovereign  will ;  and  holds  their  destinies  in  his 
hand.  How  justly  do  we  deserve  this  reproof  of  the  sacred 
writer — "  Go  to  now,  ye  that  say  to-day,  or  to-morrow,  we  will 
go  into  such  a  city,  and  continue  there  a  year,  and  buy  and  sell 
and  get  gain ;  whereas  ye  know  not  what  shall  be  on  the  mor- 
row :  for  what  is  your  life  ?  it  is  even  a  vapour,  that  appeareth 
for  a  little  time,  and  then  vanisheth  away.  For  that  ye  ought 
to  say.  If  the  Lord  will  we  shall  live  and  do  this  or  that." 

That  we  may  derive  that  profit,  which  the  subject  is  cal- 
culated to  afford ;  let  us  follow  the  apostle,  in  his  train  of 
reflections. 


i  _ 


54  THE  NATURE  AND  DESIGN  OF  HUMAN  LIFE. 

What  is  our  life  ? 

1.  It  is  a  vapour. — Human  life  is  an  empty  shadow.  How 
unsubstantial  is  all  earthly  good  ! 

1.  Riches  are  uncertain. — "  Labour  not  to  be  rich,"  saith 
Solomon,  "  for  riches  certainly  make  themselves  wings  and 
fly  away,  as  an  eagle  towards  heaven."  "  Charge  them  that 
are  rich  in  this  world,"  saith  St.  Paul,  "  that  they  be  not 
high  minded,  nor  trust  in  uncertain  riches."  A  shght  obser- 
vation of  human  life,  is  sufficient  to  show  us  the  uncertainty 
of  riches.  One  imprudent  step  may  so  derange  your  con- 
cerns as  to  wrest  your  whole  estate  from  your  hands.  Or, 
without  any  imprudence  of  your  own,  a  series  of  adverse 
providences,  would  soon  reduce  you  to  poverty,  though  you 
were  as  rich  as  Job.  But,  though  you  may  live  in  wealth 
and  die  possessed  of  a  large  estate,  a  profligate  son  might, 
in  a  few  days,  scatter  the  hard  earnings  of  your  whole  life. 
Then,  "  how  vain  a  toy  is  glittering  wealth."  And  shall  we 
spend  our  precious  hfe  in  gathering  empty  wind  ?  Trust  not 
in  uncertain  riches,  but  in  the  livmg  God,  who  giveth  us 
richly,  all  things  to  enjoy. 

2.  Splendour  is  unsatisfactory. — ^The  splendour  of  your 
dwelling  or  equipage  may  attract  the  admiration  of  the 
gazing  multitude,  and  gratify  their  curiosity ;  it  may  feed 
your  vanity  and  for  a  while  amuse  you,  by  its  novelty ;  but 
it  will  starve  your  soul :  it  will  become  tasteless  by  habit, 
and  disgusting,  when  its  fallacy  is  discovered.  Therefore, 
let  not  your  sight  be  dazzled,  by  earthly  splendour ;  but  look 
steadily  and  anxiously  at  the  glory  of  God,  as  it  shines  in 
the  face  of  Jesus  Christ :  that  you  may  be  changed  into  the 
same  image,  from  glory  to  glory  by  the  Spirit  of  the  Lord. 

3.  Honour  is  transitory. — "Honour,"  says  the  Christian 
poet,  "  is  a  puff"  of  noisy  breath."  The  honour  that  cometh 
from  God,  is  a  rich  inheritence  ;  But  the  honour  that  cometh 
from  man  is  scarcely  worth  possessing.  Though  you  may  now 
possess  a  fair  character  and  a  honest  reputation  ;  nay,  though 
you  may  be  highly  extolled  by  your  friends,  and  viewed  with 
silent  admiration  by  your  enemies ;  yet  one  trifling  indiscretion 
will  stain  your  character ;  and  may  be  so  exaggerated,  as  to 
brand  you  with  infamy.  How  frail  then  is  the  fairest  reputa- 
tion. And,  without  any  fault  of  your  own,  the  adversary  may 
raise  up  false  accusers,  to  lay  things  to  your  charge,  which 
you  know  not.  Thus,  although  you  may  have  walked  with 
a  good  degree  of  integrity,  yet  you  may  be  compelled  to  in- 
herit universal  contempt.  Did  they  not  beat  Paul,  as  a  pes- 
tilent fellow  1  Did  they  not  stone  Stephen,  as  a  blasphemer? 
And,  did  they  not  crucify  Christ,  as  a  malefactor  ?  Think 
not,  then,  that  you  shall  entirely  escape  from  Satan's  rage. 


THE  NATURE  AND  DESIGN  OF  HUMAN  LIFE.  55 

If  you  are  a  Christian,  engaged  in  demolishing  the  strong 
holds  of  the  adversary,  you  will  most  assuredly  feel  his  ar- 
rows, unless  you  are  shielded  by  the  compassion  of  Jesus. 
How  poor  a  dependence,  then,  is  the  honour  that  cometh 
from  man.  But  should  you  pass  on  unassailed  by  mahce ; 
and  possess  a  character  fair  as  the  moon ;  and  a  reputation 
splendid  as  the  meridian  sun ;  yet,  as  far  as  reputation  among 
men  is  concerned,  it  will  profit  you  little.  It  will  not  increase 
your  estimation  in  the  sight  of  God.  And,  as  to  mankind, 
it  will  serve  only  to  excite  their  envy  and  kindle  their  resent- 
ment. Why,  then,  should  we  make  an  idol  of  our  reputation 
and  fall  down  and  worship  it.  Let  us  sacrifice  all  for  Christ, 
and  say  with  the  poet — 

The  clearest  idol  I  have  known, 

Whate'er  that  idol  be, 
Help  me  to  tear  it  from  thy  throne, 

And  worship  only  thee. 

For,  saith  Christ,  whosoever  will  lose  his  life,  for  my  sake, 
the  same  shall  save  it. 

4.  Friendship  is  changeable. — It  is  a  common  adage  among 
mankind,  that  "friendship  is  but  a  name,  a  charm  that  lulls 
to  sleep ;"  and  such,  alas  !  it  too  often  proves.  Self-interest 
bears  such  powerful  sway,  in  the  human  soul,  that  every 
other  principle  seems  to  be  overwhelmed  by  its  torrent ;  every 
other  motive  destroyed  by  its  influence.  Self-interest  forms 
and  dissolves  our  friendships,  according  to  its  fluctuating  im- 
pulse. So  that  to-day,  you  may  take  sweet  counsel  with  a 
friend,  as  David  did  with  Ahithophel ;  and  to-morrow,  you 
may  see  him  foremost  in  the  enemies'  ranks.  "  Thus  saith 
the  Lord,  cursed  be  the  man  that  trusteth  in  man,  and  maketh 
flesh  his  arm,  and  whose  heart  departeth  from  the  Lord. 
Take  ye  heed  every  one  of  his  neighbour,  and  trust  ye  not  in 
any  brother :  for  every  brother  will  utterly  supplant,  and 
every  neighbour  will  walk  with  slanders."  Then,  let  the 
Christian  beware,  that  he  do  not  forsake  the  path  of  his  duty 
to  secure  the  friendship  of  mankind. 

5.  Pleasures  are  fleeting. — Pleasure,  from  earthly  things, 
is  eagerly  sought  by  multitudes ;  but  is  rarely  obtained.  It 
flies  from  its  pursuers ;  and  droops  and  dies  as  soon  as  it  is 
caught.  Mankind  are  slow  to  learn  the  lesson,  which  Christ 
would  teach  them :  that  the  only  path  to  contentment  and 
happiness  lies  through  self-denial.  What,  then,  is  our  hfe  ? 
It  IS  even  a  vapour.  Riches  are  uncertain ;  splendour  un- 
satisfactory ;  honour  transitory ;  friendship  changeable,  and 
pleasures  fleeting — "  Vanity  of  vanities,  saith  the  preacher, 
all  is  vanity !" 

That  you  may  be  able  more  effectually  to  discover  the 


56  THE  NATURE  AND  DESIGN  OF  HUMAN  LIFE. 

vanity  of  these  transitory  things  ;  take  a  \iew  of  the  substan- 
tial realties  of  the  future  life.  There  are  heavenly  riches, 
Christian,  there  is  an  inheritance,  incorruptible,  undefiled  and 
that  fadeth  not  away,  laid  up  in  heaven  for  you.  There  is 
celestial  splendour:  "The  righteous  shall  shine  forth  as. the 
sun  in  the  kingdom  of  their  Father."  There  is  unfading 
honour :  "  Spotless  robes  for  pious  souls,  and  glorious  crowns 
for  conquerors  wait."  There  is  lasting  friendship  and  sub- 
stantial bhss.  Compared  with  the  glories  of  the  heavenly 
state,  what  is  this  mortal  hfe  ?  It  is  even  a  vapour.  It  is  noth- 
ing ;  less  than  nothing  and  vanity.  But,  besides  the  emptiness 
of  human  life,  we  may  remark — 

II.  It  is  but  a  short  passage  to  the  tomb. — AMiat  is  5'our 
life  ?  It  is  even  a  vapour,  that  appeareth  for  a  little  time.  Mul- 
titudes of  our  race  are  swept  from  the  stage  of  life,  in  infancy ; 
just  make  their  appearance  in  our  world  and  then  cease  for 
ever.  This  is  the  lot  of  a  great  proportion  of  the  human 
race.  "  Their  life  appeareth  but  for  a  little  time."  A  great 
part  of  the  residue  fall  victims  to  death  before  the  age  of  thirty 
3'ears.  Many  of  you,  who  are  now  ruddy  with  health,  will 
soon  become  pale  by  disease.  Believe  not  the  flattering  rose 
on  your  cheek,  'tis  often  the  blossom  of  death.  Many  of 
you,  whose  limbs  are  now  nerved  with  strength,  will  soon  be 
wasted  by  sickness.  Many  of  5'ou,  whose  voices,  this  day 
harmonize,  in  celebrating  the  praises  of  Jehovah,  will  soon 
be  lost  in  death.  A  very  great  majority  of  mankind  are  sum- 
moned hence  before  they  arrive  at  the  meridian  of  life.  But 
if  we  arrive  at  the  utmost  bound  of  human  life,  how  short 
the  passage  to  the  tomb  !  What  is  seventy  years  compared 
to  eternit3^  God  had  existed  from  eternity  ere  he  formed 
tliis  speck  of  earth  ;  this  disordered  world  has  stood  near  six 
thousand  years,  (an  hundred  times  the  space  allotted  for  hu- 
man life,)  and  yet  eternity  has  but  just  beo^un.  The  time  this 
earth  has  stood,  is  but  an  atom,  lost  in  the  boundless  ocean 
of  eternity :  and  yet  one  hundreth  part  of  this  nothing,  circum- 
scribes the  utmost  bounds  of  human  life.  AVhat,  then,  is  your 
life  ?  Is  it  not  even  a  vapour,  that  appeareth  for  ahttle  time  ? 
[n  tracing  the  apostle's  reflections,  we  may  remark — 

III.  Human  hfe  is  uncertain. — It  appeareth  for  a  little  time, 
and  then  vanisheth  away.  Not  only  is  the  period  short,  which 
marks  the  utmost  limits  of  human  hfe  ;  but  it  is  uncertain, 
what  proportion  of  that  space  is  allotted  to  us.  No  part  of 
it,  however  small,  can  we  call  our  own.  Some  of  you,  per- 
haps, have  formed  your  plans  for  many  future  years ;  and  yet 
to-morrow's  sun  may  rise  for  you  in  vain  :  your  sight  may  be 
lost  in  death  before  another  day  s;hall  dawn.  "  Soul,"  saith  the 
rich  man,  "  thou  hast  much  goods  laid  up  for  many  years,  take 


THE  >ATURE  AND  DESIGN  OF  HUMAN  LIFE.  57 

tiiine  ease  ;  eat  drink  and  be  merry."'  But  what  saith  the 
answer  of  God  unto  him  ?  "  Thou  fool,  this  night  thy  soul  shall 
be  required  of  thee."  "  Go  to  now,  ye  that  say  to-day,  or 
to-morrow,  we  will  go  unto  such  a  city  and  continue  there  a 
year,  and  buy  and  sell  and  get  gain  ;  whereas  3  e  no  not  what 
shall  be  on  the  morrow."  AVe  are  utterl)^  unable  to  ascertain 
the  period  that  will  terminate  our  hfe.  It  is  not  for  us  to  know 
the  times  and  the  seasons  which  God  hath  reserved  in  his 
own  power.  And  wdiat  increases  the  dreadful  uncertainty  is, 
death  often  appears  to  summon  us  aw^ay,  without  having 
given  us  the  least  intimation  of  his  approach.  God,  some- 
times, sends  pining  sickness,  which  gradually  wastes  the 
strength,  and  thus  warns  the  victim  of  his  approaching  disso- 
lution. But  often,  the  sudden  loss  of  reason,  or  instant  death, 
precludes  the  knowledge  of  the  event,  and  all  possibility  of 
preparing  for  the  final  change.  What  fearful  uncertainty 
then  attends  all  human  things.  "  Our  life  is  even  a  vapour, 
that  appeareth  for  a  little  time,  and  then  vanisheth  away." 
Not  so  the  eternal  realities  of  the  heavenly  world.  There  is 
a  glorious  inheritance  in  reserve  for  the  Christian,  to  be  enjoy- 
ed by  him  through  the  boundless  ages  of  eternity,  without 
the  fear  of  separation  from  that  happy  society  and  those 
blessed  abodes.  Is  it  not  strange,  then,  that  our  affections 
should  cling  to  earth  ;  and  that  we  should  prefer  the  society 
of  men,  "  who  dwell  in  houses  of  clay  ;  whose  foundation  is 
in  the  dust." 

But  is  there  nothing  valuable  in  human  life  1  Can  no  more 
be  said  of  it,  than  that  it  is  an  empty  vapour  ;  a  short  passage 
to  the  tomb,  an  uncertain  state.  To  present  the  subject 
more  entire,  we  will  leave  the  apostle's  train  of  reflections, 
and  observe — 

IV.  Human  life  is  a  state  of  trial. — This  is  the  grand  design 
of  human  life,  it  is  a  furnace,  in  which  the  gold  is  separated 
from  the  dross ;  "  where  vessels  of  mercy  are  prepared  unto 
glory ;  and  vessels  of  wrath  are  fitted  for  destruction."  Or,  to 
speak  without  a  figure,  it  is  a  state  in  wdiich  the  characters 
of  mankind  are  manifested;  where  saints  are  ripening  for  glo- 
ry, and  the  impenitent  are  fitting  for  shame  and  everlasting 
contempt.  To  answer  this  great  and  glorious  design,  this 
world  is  admirably  fitted  ;  but  such  are  the  desolations,  which 
have  been  made  by  sin,  and  so  great  is  the  wickedness 
which  still  prevails,  that  it  is  suitable  for  no  other  use.  Then 
they,  who  are  looking  for  a  perminent  and  happy  residence 
in  this  world,  have  mistaken  its  n.iture  and  its  design.  Life 
is  a  scene  of  joy  and  sorrow  ;  of  }n"Osperity  and  adversity;  of 
honour  and  contempt ;  "  set  the  one  against  the  other,  to  the 
intent,  that  man  should  find  nothing  after  him,  under  the  sun." 

6 


58  THE  NATURE  AND  DESIGN  OF  HUMAN  LIFE. 

Although  this  earth  is  a  miserable  abode,  yet  as  a  theatre  for 
the  trial  of  mankind  it  is  perfectly  adequate.  The  scenes  of 
life  are  well  calculated  to  exercise  the  various  passions  and 
propensities  of  mankind,  and  to  display  their  characters.  We 
all  experience  mercies  and  afflictions  from  the  hand  of  God : 
but  the  temper,  which  is  manifested  by  the  two  classes  of 
mankind  in  view  of  them,  is  entirely  diverse.  The  impenitent 
are  inchned  to  be  unthankful  for  their  blessings,  and  to  mur- 
mur under  their  trials.  And  if  these  providences  are  unatten* 
ded  by  the  influence  of  the  Holy  Spirit,  they  will  have  a 
tendency  to  harden  the  heart,  and  to  fit  the  subjects  for  ever- 
lasting punishment.  Thus  the  scenes  of  human  life  serve  to 
display  the  character  of  the  impenitent  and  to  fit  them  for 
destruction.  The  Christian,  too,  has  his  joys  and  his  sorrows ; 
his  mercies  and  his  afflictions.  But  how  different  from  the 
impenitent,  as  to  the  effect  which  is  produced,  and  the  char- 
acter which  is  displayed.  The  mercies  of  God  have  a  tenden- 
cy to  inspire  the  Christian  with  confidence  in  his  benefactor ; 
and  to  kindle  a  flame  of  love  and  gratitude.  And  the  char- 
acter he  manifests  is  that  of  devotedness  to  the  interest  of 
his  sovereign  Lord.  Afflictions  have  a  tendency  to  humble 
the  pride  of  his  heart.  And  the  character  he  displays,  is  that 
of  a  meek  disciple  of  Jesus  Christ.  Thus  his  soul  is  fitted 
for  the  society  of  heaven  ;  and  the  ground  of  his  acceptance 
is  manifest  to  the  universe  :  while  the  impenitent  are  prepar- 
ing for  the  society  of  the  damned,  and  displaying  the  just 
cause  of  their  condemnation.  Life  then,  in  this  view,  exhibits 
a  solemn  and  momentous  scene.  Here  immortal  souls 
are  repining  for  glory  or  fitting  for  destruction.  Soon  God 
will  send  forth  his  angels,  his  reapers,  to  gather  the  wheat 
into  the  barn  ;  and  to  burn  the  chaff  with  unquenchable  fire. 

Let  us  not  dismiss  this  subject,  which  is  so  intimately 
connected  with  our  eternal  interest,  until  we  have  made  a 
more  particular  application  of  it. 

Life  is  uncertain. — Do  you  refrain  from  positive  calculations 
on  the  future,  and  say,  if  the  Lord  will,  we  shall  live  and  do 
this  or  that '(  Are  you  willing  to  be  directed  by  God's  will,  and 
to  go  at  his  call  ?  Are  you  constantly  expecting  the  return 
of  Christ,  when  he  will  summon  you  before  him,  to  give  an 
account  of  your  stewardship  ?  Or  are  you  busied  in  the  cares 
of  this  life,  anxious  for  nothing  but  to  lay  up  goods  for  many 
future  years  ?  Soon  Christ,  by  death,  his  messenger,  will  give 
you  intimations  of  his  return.  How  will  you  view  his  ap- 
proach ? — with  astonishment  and  dread '(  or  will  it  be  the 
ready  language  of  your  soul,  "Come,  Lord  Jesus,  come 
quickly." 

Life  is  short. — Though  it  is  uncertain  at  what  particular 


THE  NATURE  A\D  DESIGN  OF  HUMAN  LIFE.  59 

time  Jesus  will  summon  us  away,  yet  it  is  certain  that  that 
period  cannot  be  far  distant.  Does  each  day  witness  some 
useful  work,  performed  by  your  hands  ?  We  have  a  great 
work  to  do,  and  the  time  is  short ;  does  it  not  become  us  to 
work  while  it  is  day,  since  night  so  soon  cometh,  in  which  no 
man  can  work.  What  has  been  your  life,  which  is  past  ?  Has 
it  been  filled  up  with  acts  of  duty  ?  Does  your  conscience 
attest,  on  the  review,  that  you  have  fought  a  good  fight,  and 
that  you  have  kept  the  faith  ?  Or  does  your  hfe  exhibit  but 
a  scene  of  nothingness  and  vanity.     Ah ! 

What  have  I  done  for  Him,  that  died, 

To  save  my  wretched  soul ; 
How  are  my  follies  multiplied, 

Fast  as  my  minutes  roll. 

I  will  be  up  and  doing 
And  every  setting  sun  shall  see, 
New  acts  of  duty  done  by  me. 

Life  is  but  a  vapour. — It  is  an  empty  shadow,  void  of 
substance.  Do  you  esteem  it  as  such,  and  place  Uttle  confi- 
dence upon  it '.  Or  are  you  disposed  to  view  it,  as  the  source 
of  your  enjoyment,  and  your  permanent  abode  ?  If  you  lay 
up  an  inheritance  here  you  will  perceive,  at  last,  that  it  is  but 
a  vapour,  that  will  vanish  before  the  Sun  of  righteousness,  hki; 
the  morning  cloud  and  the  early  dew,  and  disappoint  your 
hopes.  If  you  lean  upon  this  world,  for  support,  you  will 
perceive  that  it  is  an  empty  shadow,  light  and  vain,  that  can 
afford  you  no  aid.  If  you  attempt  to  satisfy  the  thirst  of 
your  soul,  by  drinking  the  pleasures  of  this  life,  you  will  find 
them  but  noxious  vapours,  that  will  poison  your  vitals  and 
soon  terminate  your  existence. 

The  brightest  things  below  the  sky 

Give  but  a  flat'ring  light : 
We  should  suspect  some  danger  nigh, 

When  we  possess  delight. 

Is  life  thus  unsubstantial  ?  "  Then  lay  not  up  for  yourselves 
treasures  upon  earth,  where  moth  and  rust  doth  corrupt,  and 
where  thieves  break  through  and  steal.  But  lay  up  for  your- 
selves treasures  in  heaven,  where  neither  moth  nor  rust  doth 
corrupt,  and  where  thieves  do  not  break  through  nor  steal." 

Life  is  a  state  of  trial. — This  is  the  glory  of  human  hfe. 
The  world  is  a  theatre,  on  which  we  are  acting  our  parts  for 
eternity.  What  character  do  you  personate  ;  Do  you  act 
the  part  of  Zion's  pilgrim — attached  to  the  King,  submissive 
to  his  authority,  pressing  forward  in  your  journey,  pleased 
with  the  heavenly  country,  and  anxious  to  be  there  ?  Such  a 
part  will  secure  you  an  interest  in  the  favour  of  Christ,  who 


60  THE  NATURE  AND  DESIGN  OF  HUMAN  LIFE. 

will  receive  you  when  you  fail,  into  everlasting  habitations. 
But  if  you  are  acting  the  part  of  an  enemy ;  rebelling-  against 
the  authority  of  God  ;  sacrificing  his  cause  to  your  worldly  in- 
terest ;  dishonouring  Christ  to  obtain  applause ;  and  preferring 
the  vanities  of  earth  to  the  enjoyments  of  heaven,  Christ  will 
assign  you  a  place  according  to  your  character.  The  enemies 
of  God  and  of  men  will  be  your  companions,  through  eternity. 
Does  this  state  of  trial  have  a  tendency  to  purify  you  from  im- 
perfections and  to  display  your  worth  ?  or,  has  it  a  tendency 
to  harden  your  heart  and  to  confirm  you  in  sin  ?  In  short,  are 
you  ripening  for  glory  or  fitting  for  destruction  ?  This  is  a 
momentous  question ;  the  consequences  are  of  infinite  impor- 
tance. O,  for  Jesus'  sake,  and  for  your  own  sake,  give  not 
sleep  to  your  eyes,  nor  slumber  to  your  eyelids,  uatil  yots 
have  solved  this  awful  doubt- 


SERMO^'  Vlll. 

THE  DUTY  OF  HALLOWING  THE  SABBATH. 
ExoDvs  xx.  8. — Remember  the  sabbath  day  to  keep  it  holy. 

Every  institution  of  God  carries  witli  it  evidence  of  its 
divine  original ;  has,  upon  it,  the  stamp  of  wisdom  and  good- 
ness. The  wisdom  of  God,  in  the  institution  of  the  sabbath, 
is  very  manifest.  It  seems  admirably  suited  to  the  nature,  ca- 
pacity, and  fallen  state  of  man.  His  nature  demands  activity 
and  rest,  in  alternate  succession.  His  powers,  both  of  bod}'' 
and  mind,  require  this  variety  to  preserve  and  increase  their 
vigour.  Nor  is  the  change  of  day  and  night  ^^'holly  adequate 
to  this  purpose.  V\  ithout  the  sabbath,  there  would  be  a 
tedious  uniformity,  in  the  succession  of  our  days,  which  would 
tend  to  lassitude  and  inactivity.  After  the  timely  rest  of  the 
sabbath,  all  who  observe  that  day,  resume  their  labours  with 
new  vigour.  The  limited  capacities  of  men  require,  that 
their  nrinds  should  be  frequently  stored  with  instruction  ;  but 
not  burdened.  On  the  sabbath  the  mind  may  be  impressed 
with  important  truths,  which  relate  to  eternity  ;  and  during 
the  week  we  may  meditate  upon  them.  Were  the  return  of 
the  sabbath  less  frequent,  former  impressions  might  become 
obliterated ;  were  it  more  frequent,  there  might  not  be  suffi- 
cient opportunity,  amidst  the  necessary  business  of  life,  to 
reflect  on  the  subjects  which  are  presented  to  the  mind. 

On  account  of  the  fallen,  sinful  state  of  man,  the  sabbath 
seems  absolutely  necessary  to  the  keeping  ahve  any  sense  of 
the  thiniTS  of  religion.  Observation  furnishes  us  w^ith  daily 
proof  of  this  truth.  When  the  sabbath  is  neglected.  Chris- 
tians grow  cold,  and  scarce  deserve  the  name  of  Christian  ; 
all  order  is  broken  down  among  the  people,  and  vice  and 
iniquity  come  in  like  a  flood.  Hence  we  see  the  goodness  of 
God,  in  the  institution  of  the  sabbath.  Since  a  day  of  rest  is 
necessar}-  for  the  welfare  and  happiness  of  men  ;  although 
God  has  redeemed  them,  has  provided  for  them  a  way  of 
access  to  his  throne,  and  given  them  a  revelation  of  his  will ; 
yet  untiring  mercy  withholds  not  from  them  the  hoh^  sabbath. 
The  requisition  in  the  text,  therefore,  on  account  of  the  wis- 
dom and  benevolence  of  its  author,  and  of  its  obviously  bene- 
ficial tendency,  demands  our  compliance — "  Remember  the 
sabbath  day  to  keep  it  holy."  1  propose,  in  the  subsequent 
discom-se,  to  show — 

6* 


62  THE  DUTY  OF  HALLOWING  THE  SABBATH- 

I.  The  design  of  the  sabbath  : 

II.  The  manner  in  which  it  is  to  be  observed :  and, 

III.  The  benefit  resulting  from  the  observance  of  it. 
1.  The  design  of  the  sabbath. 

The  sabbath  is  designed — 

1.  As  a  pledge  of  future  rest :  it  is  a  "  shadow  of  good 
things  to  come.'"  "  Let  no  man  judge  you,  in  meat  or  m  drink, 
or  in  respect  of  an  hoi}'  day,  or  of  the  new  moon,  or  of  the 
sabbath  day,  which  are  a  shadow  of  things  to  come."  As 
the  sabbath  is  a  rest  from  the  cares  and  business  of  the  w^eek, 
so  the  heavenly  state  will  be  a  rest  from  the  sins  and  the  trials 
of  this  life.  As  the  sabbath  is  exclusively  devoted  to  the 
worship  of  God,  so  heaven  will  for  ever  resound  with  halle- 
lujahs to  the  Lord  ;  "  And  there  shall  in  no  wise  enter  into  it, 
any  thing  that  defileth,  neither  whatsoever  worketh  abomi- 
nation, ormaketh  a  lie."  The  sabbath  is  designed,  and  well 
calculated  to  direct  the  thoughts  of  worshippers  beyond  the 
vale  of  time,  to  the  everlasting  rest  of  the  saints ;  and  to 
impress  their  minds  with  the  importance  of  so  spending  these 
precious  opportunities,  as  to  be  prepared  for  that  glorious 
rest.  The  solemn  exercises,  and  the  rest  of  the  sabbath,  all 
tend  to  lift  the  thoughts  above.  And  the  perpetuity  of  the 
sabbath  ;  the  fact  that  it  had  its  origin  at  the  creation  of  the 
world,  when  God  rested  from  his  labour ;  that  it  was  sanc- 
tioned, and  newly  set  up  at  the  crucifixion,  when  Christ  rested 
from  his  work  of  redeeming  sinners  ;  and  that  Christians  are, 
to  this  day,  enjoying  that  same  holy,  seventh  day  rest,  renders 
the  sabbath  an  eminent  type  and  representation  of  the  saints' 
everlasting  rest.  The  sabbath,  the  day  of  rest,  although  some- 
what modulated  under  the  gospel  dispensation  by  Christ,  the 
"  Son  of  man,  who  is  Lord  also  of  the  sabbath  day,"  has  remain- 
ed essentially  the  same  in  every  age,  since  the  creation  of  the 
world.  It  has  ever  been,  as  now,  the  seventh  part  of  time. 
"  Thus  the  heavens  and  the  earth  were  finished,  and  all  the 
host  of  them.  And  on  the  seventh  day  God  ended  his  work, 
which  he  had  made  :  And  he  rested  the  seventh  day  from  all 
his  work,  which  he  had  made.  And  God  blessed  the  seventh 
day  and  sanctified  it ;  because  that  in  it  he  had  rested  from 
all  his  work,  which  God  created  and  made."  This  same 
holy  rest  was  in  after  time  strictly  enjoined  upon  God's  chosen 
people,  the  Jews.  The  observance  of  the  sabbath  u-as,  at 
that  time,  enjoined  in  a  more  rigid  manner  than  now  :  and  its 
violation  punished  in  a  more  signal  manner.  An  individual 
was,  under  that  dispensation,  made  the  subject  of  capital  pun- 
ishment, for  picking  up  sticks  on  the  sabbath  day,  for  the 
purpose  of  cooking  food.  The  observance  of  the  fonnularies 
of  the  sabbath,  were  at  that  day  viewed  as  the  test  of  a  per- 


THE  DUTY  OF  HALLOWING  THE  SABBATH.  63 

son's  adherence  to  the  cause  of  God ;  and  a  violation  of  its 
holy  rest,  was  then  a  practical  renunciation  of  the  King  of 
heaven.  But  under  the  gospel  dispensation,  its  rigours  are 
somewhat  mitigated  ;  to  correspond  with  the  mild  spirit  and 
reign  of  the  Prince  of  peace.  The  observance  of  the  sabbath 
yields  in  importance,  to  obedience  to  the  Lord  of  the  sabbath. 
The  disciples  and  followers  of  Christ  have,  in  honour  of  him, 
and,  perhaps,  in  obedience  to  his  express  direction,  changed 
the  time  of  observiiio-  the  sabbath,  from  the  seventh  to  the  first 
day  of  the  week.  There  is  no  express  direction  of  Christ,  on 
record  in  the  scriptures,  enjoining  the  alteration  of  the  sabbath 
from  the  seventh  to  the  first  day  of  the  week.  But  if  it  has  not 
been  done  b}'  his  express  command,  it  has  been  done  for  his 
sake.  And  it  is  not  material  which  particular  day  of  the  week 
is  observed,  as  the  sabbath,  if  it  be  the  seventh  part  of  time,  and 
worshippers  are  agreed  on  the  day.  Go  on  then.  Christian, 
love  and  revere  the  sabbath,  it  is  the  good  old  way,  in  which 
our  fathers  have  trod  ;  and  eternity  will  be  but  its  continua- 
tion.    "Let  us  remember  the  sabbath  day  to  keep  it  holy." 

The  sabbath  is  designed — 

2.  As  a  time  of  preparation,  for  a  future  rest. 

A  portion  of  every  day  is  to  be  set  apart  for  the  worship 
of  God.  This  has  been  the  practice  of  saints  in  every  age. 
Saith  David,  '•  Evening,  and  morning,  and  at  noon,  will  I  pray, 
and  cry  aloud."  Daniel  kneeled  upon  his  knees  three  times 
a  day,  and  prayed  and  gave  thanks  before  his  God.  We 
have  also  the  example  of  our  Saviour,  in  this  duty  of  daily 
worship.  In  his  conflict,  just  before  his  crucifixion,  he  retired 
to  the  garden  of  Gethsemane  to  pray ;  and  we  have  reason 
to  conclude,  from  many  passages  of  scripture,  that  he  fre- 
quently retired  to  this  garden  for  meditation  and  prayer. 
But  although  religion  ought  to  be  the  business  of  every  day, 
yet  the  sabbath  is  more  particularly  designed,  as  a  day  of 
preparation,  for  a  future  rest.  The  abstaining  from  imneces- 
sary  labour,  which  is  so  strictly  required,  renders  this  day 
peculiarly  suitable  for  such  a  preparation.  And  the  spending 
the  whole  time,  in  the  publick  and  private  exercises  of  God's 
worship,  according  to  his  command,  is  eminently  fitted,  to 
promote  that  oliject.  Therefore,  "  Remember  the  sabbath 
day  to  keep  it  holy." 

It  was  proposed  to  show — 

IL  The  manner,  in  which  the  sabbath  is  to  be  observed. 

It  is  to  be  observed — 

I.  By  dismissing  the  common  concerns  of  life. 

Sahh  Jehovah,  by  the  mouth  of  the  prophet  Isaiah,  "If 
thou  turn  away  thy  foot  from  the  sabbath,  from  doing  thy 
pleasure,  on  my  holy  day ;  and  call  the  sabbath  a  delight,  the 


64  THE  DUTY  OF  HALLOWING  THE  SABBATH- 

holy  of  the  Lord,  honourable  ;  and  shalt  honour  hhxi,  not  doing 
thine  own  ways,  nor  finding  thine  own  pleasure,  nor  speaking 
thine  own  words  ;  then  shalt  thou  delight  thyself  in  the  Lord ; 
and  I  will  cause  thee  to  ride  upon  the  high  places  of  the  earth, 
and  feed  thee  with  the  heritage  of  Jacob  thy  father  ;  for  the 
mouth  of  the  Lord  hath  spoken  it."  Therefore,  to  keep  a 
sabbath  in  an  acceptable  manner,  we  must  dismiss  our  labour, 
recreations,  and  worldly  thoughts  and  conversation.  The  pas- 
sage just  cited  is  express  on  this  subject — "  Not  doing  thine 
own  ways,  nor  finding  thine  own  pleasure,  nor  speaking  thine 
own  words." 

First.     We  are  to  abstain  from  all  unnecessary  labour,  on 
the  sabbath  day. 

Labour,  under  certain  circumstances,  is  sanctioned  both  by 
the  law  and  the  gospel.     Christ,  who  is  Lord  of  the  sabbath, 
has  so  intimated.     "•  At  that  time  Jesus  went,  on  the  sabbath 
day,  through  the  corn ;  and  his  disciples  were  an  hungered, 
and  began  to  pluck  the  ears  of  corn  and  to  eat.     But  when 
the  Pharisees  saw  it,  they  said  unto  him.  Behold,  thy  disci- 
ples do  that  which  is  not  lawful  to  do  upon  the  sabbath  day. 
But  he  said  unto  them.  Have  ye  not  read,  in  the  law,  how 
that  on  the  sabbath  day,  the  priests  in  the  temple  profane  the 
sabbath  and  are  blameless?"     As  if  he  had  said,  the  priests 
in  the  temple  kill  their  sacrifices,  and  perform  other  labours, 
on  the  sabbath,  because  they  are  necessary ;  so  also  have  my 
disciples  a  right  to  satisfy  their  hunger  on  the  sabbath  day. 
A¥e  have  another  example,  of  a  similar  nature — "  And  when 
he  was  departed  thence,  he  went  into  their  synagogue.     And 
behold  there  was  a  man,  which  had  his  hand  w^ithered-     And 
they  asked  him,  saying.  Is  it  lawful  to  heal  on  the  sabbath 
day?  that  they  might  accuse  him.     And  he  said  unto  them, 
What  man  shall  there  be  among  you,  that  shall  have  one 
sheep,  and  if  it  fall  into  a  pit  on  the  sabbath  day,  will  he  not 
lay  hold  on  it  and  lift  it  out?     How  much  then  is  a  man  bet- 
ter than  a  sheep  ?     Wherefore,  it  is  lawful  to  do  well  on  the 
sabbath  days."     There  are  certain  labours,  then,  which  may 
lawfully  be  performed  on  the  sabbath.     Hence  the  question 
very  naturally  arises,  What  are  those  labours?     This  ques- 
tion cannot  be  definitely  answered ;  there  is  much  left  to  be 
decided  at  the  bar  of  conscience.     But  we  ma}^  derive  suffi- 
cient instruction  from  the  example  of  our  Saviour,  just  cited. 
His  disciples  might  satisfy  their  hunger ;  a  man  might  take  a 
sheep  from  the  pit ;  and  it  was  lawful  to  do  well  on  the  sabbath 
days.    So  much  may  be  gathered  from  those  passages :  Works 
of  necessity,  (that  is  things  necessary  to  preserve  our  life,)  acts 
of  mercy,  and  deeds  of  charity  and  beneficence,  may  be  per- 
formed on  the  sabbath ;  further  than  this,  1  do  not  know  that 


THE  DUTY  OF  HALLOWING  THE  SABBATH.  65 

we  have  any  authority.  And  none  of  these  labours  are  law- 
ful on  the  sabbath  when  they  can  be  performed  on  any  other 
day.  But  what  is  necessary  for  the  preservation  and  the 
comfort  of  life,  and  what  can  be  performed  on  any  other 
day,  is  left  for  conscience  to  decide. 

Exclusive  of  these  labours,  all  work  is  forbidden.  "  Re- 
member the  sabbath  day  to  keep  it  holy  ;  six  days  shalt  thou 
labour  and  do  all  thy  work  ;  but  the  seventh  day  is  the  sab- 
bath of  the  Lord  thy  God ;  in  it  thou  shalt  not  do  any  work, 
thou  nor  thy  son,  nor  thy  daughter,  nor  thy  man-servant,  nor 
thy  maid-servant,  nor  thy  cattle,  nor  thy  stranger,  that  is 
within  thy  gates."  It  is  unlawful  to  labour  on  the  sabbath, 
in  the  most  busy  seasons  of  the  year.  "  Six  days  shalt  thou 
work ;  but  the  seventh  day  thou  shalt  rest :  in  earing  time 
and  in  harvest,  thou  shalt  rest." 

Secondly.  We  are  to  abstain  from  all  recreations  and 
sports  on  the  sabbath  day. — "  If  thou  turn  away  thy  foot 
from  the  sabbath,  from  doing  thy  pleasure  on  my  holy  day." 
Sports  are  as  irreconcilable  to  the  duties  of  the  sabbath  as 
labour.  They  occupy  the  mind,  and  exclude  all  serious 
thoughts.  They  are  not  rest,  and  are  therefore  strictly  for- 
bidden. "  Six  days  shall  thou  labour ;  but  the  seventh  day 
shalt  thou  rest." 

Thirdly.  We  are  to  abstain  from  worldly  thoughts  and 
conversation  on  God's  holy  day. — "  Not  speaking  thine  own 
words."  That  is,  words  which  relate  to  your  own  worldly 
concerns.  Only  those  words  are  to  be  used,  which  are 
employed  in  God's  service ;  in  exercises  of  devotion,  or  in 
some  way  to  advance  the  interest  of  the  Redeemer's  king- 
dom. "  The  Lord  searcheth  the  hearts,  and  trieth  the  reins, 
of  the  children  of  men ;  and  they  who  indulge  vain  and 
wicked  thoughts  on  his  holy  day,  shall  not  escape  his  righte- 
ousjudgment. 

The  sabbath  is  to  be  observed — 

2.  By  performing  acts  of  piety  and  devotion. 

Self-examination  is  an  important  duty  of  the  sabbath. — 
Thorough  self-examination  requires  retirement  from  the  noise 
and  bustle  of  the  world.  It  requires,  also,  that  the  mind 
should  be  free  from  the  cares  of  life.  God  and  the  soul  are 
the  only  beings  which  are  concerned  in  this  duty.  He,  who 
has  a  desire  to  see  the  true  state  of  his  heart,  should  retire 
to  his  closet,  and,  after  having  prayed  fervently  to  God  for 
the  assistance  of  his  Spirit,  should  carefully  review  the  con- 
duct of  his  past  life,  and  especially  of  the  past  week,  com- 
paring it  with  the  word  of  God  ;  and  should  try  his  present 
afifections,  by  the  same  unerring  rule.  What  season,  then, 
so  favourable  to  the  discharge  of  this  duty  as  the  sabbath 


66  THE  DUTY  OF  HALLOWING  THE  SABBATH. 

day  ?  Self-examination,  though  in  a  less  formal  manner,  is 
the  duty  of  every  day.  The  growing  Christian  delights  fre- 
quently to  commune  with  God,  and  his  own  soul.  And  it 
would  be  well  if  Christians  would  devote  a  particular  season 
every  day,  for  this  express  purpose  ;  but,  on  the  sabbath  day, 
this  duty  should  be  more  extensively  and  thoroughly  per- 
formed. 

Reading  the  scriptures  is  a  duty  of  the  sabbath.  This  holy 
day,  we  have  seen,  was  designed  as  a  time  of  preparation  for 
a  future  rest ;  therefore,  since  the  scriptures  contain  a  revela- 
tion of  the  will  of  God,  and  of  our  duty ;  and  of  the  only  way 
of  life  and  salvation ;  the  reading  them,  should  constitute  a 
part  of  the  employment  of  the  sabbath.  Reading  the  scrip- 
tures is  also  the  duty  of  every  day. 

Meditation,  secret  prayer,  and  other  duties  which  are  en- 
joined in  scripture,  are  to  be  performed  in  an  especial  manner 
on  the  sabbath.  The  sabbath  was  designed  exclusively  for 
religious  purposes.  It  is  on  this  ground  that  self-examination, 
reading  the  scriptures,  meditation,  and  secret  prayer,  are 
peculiarly  duties  of  that  day.  But  it  ought  ever  to  be  re- 
membered, that  religion  is  not  the  business  of  the  sabbath 
exclusively — it  should  occupy  a  portion  of  every  day. 

The  publick  worship  of  God  in  his  sanctuary,  is  more  ap- 
propriately the  business  of  the  sabbath.  Here,  then,  in  the 
presence  of  God,  and  of  angels,  let  each  one  examine  himself, 
and  see  if  he  is  now  faithmlly  performing  this  duty ;  bring 
your  hearts  to  the  trial.  If  you  are  mocking  God  with  hypo- 
critical ceremonies,  you  have  great  reason  to  fear  that  he 
will  leave  you  to  persist  in  your  insincerity,  until  you  fill  up 
the  measure  of  your  sins,  and  "  wrath  come  upon  you  to  the 
uttermost."  But  if  you  have  the  love  of  God  in  your  heart, 
and  are  worshipping  him  "  in  the  beauty  of  holiness,"  happy 
are  ye ;  for  you  shall  reign  with  him  in  glory.  Let  us  bring 
our  hearts  to  the  test.  Have  you  shut  out  all  worldly  thoughts 
from  your  mind  ?  Do  you  heartily  forgive  every  one  who 
has  injured  you  ?  Do  you  feel  yourself  a  miserable  offender 
in  the  presence  of  an  holy  God  ?  Do  you  submit  to  the  sove- 
reignty of  God,  acknowledging  his  right  to  dispose  of  you  as 
he  pleases?  Do  you  love  the  humbling  doctrines  of  the  cross  ? 
Are  you  hungry  for  the  bread  of  life  ?  Do  you  love  the 
character  of  God,  and  desire  to  be  conformed  to  his  image? 
By  the  answer  which  you  now  give,  in  your  mind,  to  these 
inquiries,  you  may  ascertain  your  state.  And,  I  doubt  not, 
that  in  view  of  these  inquiries  the  Christian's  heart  is  filled 
with  hope ;  and  the  sinner's  conscience  answers,  no.  But, 
if  you  possess  no  such  exercises  of  heart,  although  you  have 
come  to  the  house  of  God,  you  profane  his  holy  sabbath. 
"  O  worship  the  Lord  in  the  beauty  of  holiness." 


THE  DUTY  OF  HALLOWING  THE  SABBATH.  67 

It  was  proposed  to  show — 

111.  The  benefit  resulting  from  the  observance  of  the  sab- 
bath. '•  If  thou  turn  away  thy  foot  from  the  sabbath,  from 
domg"  thy  pleasure,  on  my  holy  day  ;  and  call  the  sabbath  a 
delight,  the  holy  of  the  Lord,  honourable ;  and  shalt  honour 
him,  not  doing  thine  own  ways,  nor  finding  thine  own  pleas- 
ure, nor  speaking  thine  own  words  ;  then  shalt  thou  delight 
thyself  in  the  Lord  ;  and  1  will  cause  thee  to  ride  upon  the 
high  places  of  the  earth,  and  feed  thee  with  the  heritage  of 
Jacob  thy  father  :  for  the  mouth  of  the  Lord  hath  spoken  it." 
Blessings,  both  temporal  and  spiritual,  result  from  the  ob- 
servance of  the  sabbath. 

L  Temporal  blessings.  Beside  the  blessings,  which  God 
bestows  directly,  upon  those  who  keep  his  statutes  and  ordi- 
nances, there  are  blessings  which  result  from  the  influence 
of  the  sabbath  upon  society.  It  greatly  contributes  to  the 
good  order  of  society.  Meeting  in  pubhck  assemblies,  pro- 
motes that  intercourse  and  friendship,  which  is  so  necessary  to 
our  welfare.  It  teaches  the  rising  generation  to  respect  the 
character  and  ordinances  of  God.  It  teaches  them  to  re- 
strain their  Ucentiousness,  and  to  reverence  their  superiours. 
And  it  keeps  them  from  idleness,  that  fruitful  cause  of  dis- 
sipation. The  adversary  is  always  ready  to  fill  the  vacant 
mind  with  wicked  suggestions. 

2.  Spiritual  blessings  result  from  the  observance  of  the 
sabbath.  The  sabbath  was  designed,  more  particularly,  for 
the  welfare  of  the  soul.  It  is  here  we  are  to  look  for  its  prin- 
cipal benefit.  Do  we  verily  believe,  that  the  soul  is  immortal  ? 
that  we  shall  spend  an  eternity,  either  of  happiness  in  heaven 
or  of  horrour  in  hell  ?  Of  what  infinite  value,  then,  is  the  Chris- 
tian sabbath ;  an  institution  which  was  established  for  the 
benefit  of  the  soul !  How  joyfully  should  we  welcome  the  re- 
turn of  that  day,  which  is  consecrated  to  the  worship  of  God  ! 
Unless  our  hearts  are  fitted  to  worship  him  on  earth,  we  shall 
never  enter  the  abodes  of  glory.  But  he  who  attends  dih- 
gently  to  the  duties  of  the  sabbath,  with  right  motives  and 
suitable  affections,  will  be  a  growing  Christian  ;  his  faith  will 
increase,  his  hope  brighten,  his  love  be  enkindled,  and  every 
grace  will  be  in  lively  exercise.  He  will  be  fast  preparing 
for  that  everlasting  rest,  of  which  the  sabbath  is  but  a  shadow. 
"•  They  that  wait  upon  the  Lord  shall  renew  their  strength ; 
they  shall  mount  up  with  wings,  as  eagles ;  they  shall  run 
and  not  be  weary,  and  they  shall  walk  and  not  faint." 

A  few  general  observations  shall  close  the  discourse. — 
Sabbath  breaking  is  one  of  the  abominations  of  our  land. 
It  is  an  increasing  evil.  Time  was  when  the  sabbath  breaker 
would  hide  himself  from  pubhck  view,  when  engaged  in  vio- 


C8  THE  DUTY  OF  HALLOWING  THE  SABBATH. 

lating  the  wholesome  rules  of  the  Christian  sabbath ;  but  now 
he  assumes  an  undaunted  appearance.  Jt  is  now  no  un- 
common thing,  that  the  worshippers  of  God  are  disturbed  by 
the  bustle  of  the  world.  Persons,  engaged  in  their  secular 
concerns,  pass  boldly  by  the  house  of  prayer,  as  if  to  mock 
the  living  God.  W  ill  not  the  Lord  visit  for  these  things '! 
Will  he  not  be  avenged  on  such  a  nation  as  this  ?  But  how 
shall  a  change  be  afifected,  except  by  the  reformation  of  indi- 
viduals ?  Let  us  then  begin  with  ourselves,  and  examine  our 
heart  and  our  life,  and  see  that  they  be  conformed  to  the  direc- 
tions of  God's  word.  God  has  designed  this  holy  rest  for  our 
good ;  its  observance  is  enjoined  upon  us  in  benevolence  and 
love.  He  has  taught  us  the  manner  in  which  he  would  have 
us  observe  it.  Lasting  benefit  will  result  to  ourselves  from 
its  observance.  O,  let  us  not  be  guilty  of  profaning  or  neg- 
lecting God's  holy  institution.  God  will  view  any  indignity 
cast  upon  his  sabbath,  as  shown  to  himself;  and  we  shall  see 
his  frown,  and  feel  the  tokens  of  his  displeasure.  But  if  we 
revere  his  institution,  and  carefully  observe  its  requirements, 
then  shall  we  obtain  his  blessing  and  escape  the  outpouring 
of  his  wrath.     "  Remember  the  sabbath  day  to  keep  it  holy." 


SERMON  IX. 

OUR  APPEARANCE  AT  THE  JUDGMENT  SEAT  OF  CHRIST. 

[first.] 
2  Cor.  v.  10. — We  must  all  appear  before  the  judgment  seat  of  Christ. 

The  contemplation  of  the  day  of  judgment,  is  often  accom- 
panied witli  very  painful  sensations,  both  to  the  Christian  and 
the  unbeliever.  A  sense  of  the  awful  doom,  which  awaits 
the  enemies  of  God,  is  painful  to  the  benevolent  heart  of  a 
Christian,  and  dreadful  to  the  impenitent.  A  desire  to  pre- 
vent these  painful  sensations,  has  led  many,  through  a  false 
tenderness,  to  throw  a  vail  over  the  scene,  and  to  soften  down 
the  scripture  expressions,  which  relate  to  this  subject.  This, 
or  some  other  cause,  has  induced  some  good  men  to  repre- 
sent the  punishment  of  the  wicked  as  consisting  in  remorse 
tDf  conscience ;  and  many  deem  it  at  least  harsh,  if  not  pre- 
sumptuous, to  designate  the  place  of  punishment  by  its  ap- 
propriate name ;  so  that  by  many  preachers,  in  their  pubUck 
discourses,  the  word  hell  is  left  in  total  disuse.  But  this  is 
false  deUcacy,  a  soul  destroying  tenderness.  If  mild  repre- 
sentations of  the  place  of  punishment,  or  softening  its  name, 
would  in  the  least  degree  mitigate  the  pains  of  damned  souls, 
such  a  practice  were  highly  commendable  :  but  since  we 
cannot  soften  the  pains  of  hell,  by  mild  representations,  we 
ought  to  paint  them  in  all  their  horrours,  that  those  ^^'ho  are 
exposed  to  them  may  be  induced  to  flee  from  the  wrath  to 
come,  and  to  lay  hold  on  eternal  life.  The  judgment  day  is 
represented,  in  the  scriptures,  in  the  most  interesting  manner, 
that  the  happiness  of  the  saints  may  allure  us,  and  the  horrours 
of  the  wicked  may  drive  us  into  the  way  of  holiness  and 
peace.  Therefore,  it  cannot  but  be  proper,  that  it  should  be 
held  up  to  view  by  the  preachers  of  the  gospel.  And  if  held 
up  to  view  at  all,  it  should  be  shovv^i  in  its  true  light,  attended 
with  those  terms  and  epithets  which  the  scriptures  appropri- 
ate to  it.  The  subject  before  us  should  be  treated  with  great 
plainness,  solemnity  and  tenderness ;  and  should  excite  in 
-each  of  our  hearts  a  deep  and  lively  interest ;  for  we  must  all 
die,  and  must  all  appear  before  the  judgment  seat  of  Christ. 
The  subject  may  be  illustrated  in  a  manner,  perhaps  the  most 
useful,  by  showing  the  proof  of  the  fact ;  a  view  of  the  scene ; 
the  use  to  be  made  of  it ;  and  the  way  to  be  prepared  for  it. 

I.  The  proof  of  the  fact,  that  Christ  will  be  our  Judge. — 
'Of  this,  the  text,  if  we  had  no  other,  ought  to  be  sufficient 

7 


70  OUR  APPEARANCE  AT  THE  JUDGMENT  SEAT. 

proof.  "We  must  all  appear  before  the  judgment  seat  of 
Christ."  But  there  are  mimerous  passages  of  scripture  of 
the  same  import ;  calculated  to  fill  the  impenitent  with  fearful 
apprehensions,  and  to  comfort  the  heart  of  the  humble 
follower  of  the  Lamb.  "  When  the  Son  of  man  shall  come  in 
his  glory,  and  all  the  holy  angels  with  him,  then  shall  he  sit 
upon  the  throne  of  his  glory :  and  before  him  shall  be  gathered 
all  nations ;  and  he  shall  separate  them  one  from  the  other,  as  a 
shepherd  divideth  his  sheep  from  the  goats.  And  he  shall  set 
the  sheep  on  his  right  hand,  but  the  goats  on  the  left.  Then 
shall  the  King  say  unto  them  on  his  right  hand.  Come,  ye 
blessed  of  my  Father,  inherit  the  kingdom  prepared  for  you 
from  the  foundation  of  the  world.  Then  shall  he  say  also 
unto  them  on  the  left  hand,  Depart  from  me,  ye  cursed,  into 
everlasting  fire,  prepared  for  the  devil  and  his  angels."  "  It 
is  appointed  unto  men  once  to  die,  but  after  this,  the  judg- 
ment." "And  he  commanded  us  to  preach  unto  the  people, 
that  it  is  Jesus  of  Nazareth,  which  was  ordained  of  God 
to  be  the  Judge  of  quick  and  dead."  But  it  is  needless  to 
multiply  passages  of  scripture,  to  prove  this  point.  And  it 
had  been  needless  to  attempt  to  substantiate  a  fact,  which  it 
is  presumed  we  all  believe,  but  for  the  purpose  of  bringing 
the  important  truth  afresh  to  your  view,  and  impressing  it 
more  deeply  upon  your  minds ;  that,  according  to  the  lan- 
guage of  Christ,  "•  Ye  may  take  heed  to  yourselves,  lest  at 
any  time  your  hearts  be  overcharged  with  surfeiting,  and 
drunkenness,  and  cares  of  this  fife,  and  so  that  day  come  upon 
you  unawares.  For,  as  a  snare  shall  it  come,  on  all  them 
that  dwell  on  the  face  of  the  whole  earth."  And  we  are  not 
wdiolly  dependent  upon  the  scriptvu'es  for  proof,  that  there 
will  be  a  final  judgment.  The  fact  that  there  is  obviously 
not  a  just  and  equal  distribution  of  rewards  and  punishments, 
in  this  life,  among  the  inhabitants  of  the  w^orld,  is  sufficient 
to  convince  a  reflecting  mind,  that  a  Being  capable  of  govern- 
ing mankind,  must  have  a  day  or  period  in  reserve  when 
these  things  will  be  placed  upon  a  just  and  equitable  footing. 
Is  it  not  a  fact,  that  in  this  life,  unjust,  oppressive  and  vindic- 
tive men  sometimes  "  flourish  hke  the  green  bay  tree,"  while 
upright,  generous  and  benevolent  men,  are  sometimes  harassed 
and  perplexed,  and  that  in  consequence  of  their  own  kindness. 
Then  let  conscience  take  her  seat  and  judge.  Does  she  not 
decide  that  a  Being  capable  of  making  and  governing  a  world 
like  this,  will  one  day  set  this  matter  right  1  After  contem- 
plating the  proof  of  a  general  judgment,  let  us — 

II.  Take  a  view  of  the  scene. — Let  us  call  off  our  attention 
from  the  vanities  of  the  world,  and,  with  the  eye  of  faith  and 
the  light  of  revelation,  let  us  look  into  eternity,  that  ^ve  may 


OUR  APPEARANCE  AT  THE  JUDGMENT  SEAT.  71 

be  familiar  with  that  scene,  in  which  we  nmust  each  of  us 
act  a  part ;  and  that  we  may  choose  the  station  which  we  will 
hold.  For  the  station,  to  which  we  aspire,  is  that  which  will 
be  assigned  us ;  either  everlasting-  life,  or  shame  and  everlasting 
contempt,  according  to  the  choice  which  we  make  in  this 
life.  When  we  open  the  vail  of  time,  and  look  into  eternity, 
the  first  object  which  presents  itself  to  view  is  Christ,  upon 
the  judgment  seat,  attended  by  the  angels,  his  ministering 
spirits ;  "  His  face  shining  as  the  sun  and  his  raiment  as  white 
as  the  hght,  a  crown  of  pure  gold  on  his  head,  and  his  throne 
as  the  fiery  flame.  Around  him  stand  the  seraphim,  who  can- 
not steadfastly  behold  his  glory,  but  vail  their  face  and  cry, 
saying,  Holy,  holy,  holy,  is  the  Lord  of  hosts."  And  while 
you  are  viewing  Christ  upon  his  throne,  you  see  him  acting 
the  part  of  a  compassionate  Saviour  to  some,  but  of  a  stern 
Judge  to  others  ;  the  object  of  hatred  to  these,  but  of  love 
and  complacency  to  those.  But,  while  you  are  contemplating 
this  part  of  the  subject,  let  me  ask  you,  what  would  be  your 
condition  and  feelings,  if  you  were  now  before  the  judgment 
seat  of  Christ  ?  Would  Christ  be  to  you  the  compassionate 
Saviour  or  the  angry  Judge  ?  the  object  of  your  love  or  of 
your  dread  ?  Would  you  join  in  the  song  of  Moses  and  of  the 
Lamb,  saying,  "  Worthy  is  the  Lamb  that  w^as  slain,  and  hath 
redeemed  us  to  God  b}^  his  blood  T'  Or  would  you  be  disposed 
to  say  to  the  mountains  and  rocks,  "  Fall  on  us,  and  hide  us 
from  the  face  of  him  that  sitteth  on  the  throne,  and  from  the 
wrath  of  the  Lamb?"  Would  you  say  to  Christ,  "  O  Lord, 
I  have  trusted  in  thee  and  have  not  been  confounded ;"  or 
would  it  appear,  that  the  language  of  your  whole  life  had  been 
"  Depart  from  me,  for  1  desire  not  the  knowledge  of  thy 
ways."  Your  conscience,  if  you  will  bring  it  to  the  work, 
will  pass  the  same  sentence  upon  you  which  Christ  would 
pronounce,  were  you  before  him  in  judgment.  And  if  your 
conscience  now  condemns  you,  remember  that  the  day  of  the 
Lord  cometh  as  a  thief  in  the  night,  and  if  you  do  not  live 
prepared  for  it,  it  will  doubtless  surprise  you.  Therefore,  the 
voice  of  conscience  and  the  voice  of  scripture  proclaims, 
"  Prepare  to  meet  thy  God." 

2.  The  next  object  which  attracts  the  attention  in  contem- 
plating the  day  of  judgment,  is  the  assembled  universe. 
Here,  you  may  see  the  twelve  disciples  of  our  Lord,  "  seated 
upon  twelve  thrones,  judging  the  twelve  tribes  of  Israel." 
This  distinguished  honour,  Christ  confers  upon  them,  because 
they  were  his  constant  companions,  and  partook  of  his  re- 
proach and  sufferings.  Here  you  may  see  a  glorious  company 
of  martyrs,  "  a  great  multitude,  which  no  man  can  number, 
of  all  nations  and  kindreds,  and  people  and  tongues,  standing 
before  the  throne  and  before  the  Lamb,  clothed  with  white 


72  OUR  APPEARANCE  AT  THE  JUDGMENT  SEAT. 

robes,  and  palms  in  their  hands.  These  are  they  which  came 
out  of  great  tribulation,  and  have  washed  their  robes  and  made 
them  white  in  the  blood  of  the  Lamb."  Their  hearts  are 
filled  with  joy  ;  their  faces  beam  with  love.  For  the  Lamb, 
which  is  in  the  midst  of  the  throne,  shall  feed  them,  and  shall 
lead  them  unto  living  fountains  of  water,  and  God  shall  wipe 
away  all  tears  from  their  e3'es.  There  are  their  persecutors 
and  murderers  ;  rage  and  despair  are  depicted  on  their  coun- 
tenance, because  they  see  the  saints,  whom  they  have  hated 
and  despised,  crowned  with  glory  and  honour ;  while  they 
are  sensible,  that  for  themselves  is  reserved  the  blackness  of 
darkness  for  ever.  Li  this  group  you  may  see  the  sanguinary 
Herod,  and  the  persecuting  Nero;  once  they  were  clothed 
in  royal  apparel,  and  fared  sumptuously  every  day ;  feasted 
their  malice  with  the  blood  of  the  mart3a's ;  and  ruled  their 
subjects  with  a  rod  of  iron.  But  now,  they  ai'e  sunk  low, 
beneath  the  wrath  of  God  ;  stripped  of  their  robes  ;  convulsed 
with  horrid  passions ;  ready  to  be  cast  into  devouring  fire. 
If  you  will  observe  attentively,  you  may  see  also,  in  this 
company  of  persecutors,  some  who,  though  they  have  not 
employed  either  fire  or  sword  against  the  Christians,  have  not 
been  backward  to  point  the  finger  of  scorn  at  the  faithful 
followers  of  the  Lamb  ;  and  to  treat  with  contempt  and  deri- 
sion the  rehgion  of  the  blessed  Jesus.  But,  that  their  punish- 
ment will  be  less  than  that  of  Herod  or  of  Nero,  the  Bible 
nowhere  states.  God  forbid  that  there  should  be  one  such 
individual  in  this  assembly.  Because,  for  them  is  reserved 
the  blackness  of  darkness  for  ever.  And  \^  here  is  the  soul 
that  we  should  be  willing  to  see  consigned  to  the  flames  of 
hell  ?  O,  examine  your  heart,  for  you  may  be  despisers  of  the 
religion  of  Jesus,  though  you  are  not  aware  of  it !  But 
let  us  leave  the  band  of  persecutors,  and  view  some  other 
part  of  this  general  assembly.  There  3^ou  perceive  is  a  faithful 
minister  of  Christ,  surrounded  with  a  little  company  of  re- 
deemed souls,  the  fruit  of  his  labour,  and  the  evidence  of  his 
ministry,  who  are  blessing  him  for  his  affectionate  entreaties 
and  his  kind  severities,  and  praising  him  as  the  means,  in 
the  hand  of  God,  of  procuring  for  them  that  everlasting  hap- 
piness, which  they  have  in  immediate  prospect.  The  Lord 
of  glory  looks  upon  him  with  pecuhar  approbation,  and  ap- 
points him  a  distinguished  place  at  his  right  hand.  "  They 
that  be  wise  shall  shine  as  the  brightness  of  the  firmament ; 
and  they  that  turn  many  to  righteousness,  as  the  stars  for  ever 
and  ever."  Here  you  may  see  a  slothful  minister,  who  loved 
this  present  world  more  than  the  service  of  Christ;  and 
sought  honour  from  men  rather  than  from  God.  You  per- 
ceive that  he  is  standing  alone,  with  his  eyes  cast  down ; 
despised  by  those  whom  he  once  sought  to  please ;  neglected 


OUR  APPEARANCE  AT  THE  JUDGMENT  SEAT.  73 

by  the  faithful ;  and  under  fearful  apprehensions  of  the  divine 
indignation.  He  is  pondering-  over  those  passages  of  scripture 
which  reprove  his  unfaithfulness.  "  If  1  yet  pleased  men,  I 
should  not  be  the  servant  of  Christ."  "  Fear  not  them  which 
kill  the  body,  but  are  not  able  to  kill  the  soul :  but  rather 
fear  him,  which  is  able  to  destroy  both  soul  and  body  in  hell." 
"  When  I  say  unto  the  wicked,  thou  shalt  surely  die  :  and 
thou  givest  him  not  warning,  the  same  wicked  man  shall  die 
in  his  iniquity  :  but  his  blood  will  I  require  at  thine  hands." 
W  ith  these  awful  considerations  rushing  upon  his  mind,  can 
you  wonder  at  his  downcast  eyes,  his  pensive  thoughts,  and 
his  dreadful  apprehensions.  If  he  is  saved  at  all,  it  must 
be  so  as  b}^  fire.  Do  you  pity  his  disconsolate  condition  ? 
Then  see  to  it,  that  you  do  not  lay  a  stumbling  block,  in  the 
way  of  your  minister,  by  saying,  "  Prophesy  not  unto  us  right 
things ;  speak  unto  us  smooth  things ;  prophesy  deceits."  Here 
you  may  see,  in  the  throng,  a  benevolent  Christian :  "  When 
the  eye  sees  him,  then  it  blesses  him,  because  he  delivered  the 
poor  that  cried,  the  fatherless,  and  him  that  had  no  helper." 
There,  the  avaricious  worldling,  who  has  lost  both  his  interest 
and  his  soul.  Here,  the  drunkard  and  the  profane  ;  all  assem- 
bled before  the  judgment  seat  of  Christ,  "  That  every  one 
ma}"  receive  the  things,  done  in  the  body  according  to  that  he 
hath  done,  whether  it  be  good  or  bad."  To  some  Christ  is 
saying,  Come,  3'e  blessed  of  my  Father,  inherit  the  kingdom 
prepared  for  3"ou,  from  the  foundation  of  the  world.  But  to 
others  he  is  sa3^ing,  Depart  from  me,  ye  cursed,  into  ever- 
lastins:  fire  prepared  for  the  devil  and  his  angels. 

3.  The  next  object,  which  presents  itself  to  view,  in  the 
scene  which  we  are  contemplating,  is  heaven.  This  glorious 
abode  will  be  in  our  immediate  view,  when  we  shall  appear 
before  the  judgment  seat  of  Christ ;  to  afford  joy  to  the  saints, 
and  to  increase  the  wretchedness  of  sinners ;  that  the  faithful 
may  see  their  reward,  and  the  impenitent  be  sensible  of  their 
loss.  That  the  joys  of  heaven  will  be  seen,  b}^  the  wicked,  ap- 
pears from  the  parable  of  our  Saviour  respecting  the  rich  man. 
"  In  hell  he  Hfted  up  his  eyes,  being  in  torments,  and  seeth 
Abraham  afar  off,  and  Lazarus  in  his  bosom."  In  this  scene, 
then,  you  may  see  heaven.  St.  John,  in  his  figurative  manner, 
represents  it  as  a  city,  made  of  pure  gold ;  the  wall  of  it  of 
jasper,  garnished  with  all  manner  of  precious  stones.  The 
gates  of  pearl.  The  streets  of  pure  gold,  as  it  were  transpa- 
rent glass.  Here  you  may  see  the  angels,  with  their  golden 
harps,  sitting  on  the  banks  of  the  river  of  life,  beneath  the 
trees  of  life,  which  are  loaded  with  delicious  fruits  ;  and  you 
may  hear  them  harping  the  song  of  Moses  and  the  Lamb. 
And  you  may  see  the  beautiful  mansions,  which  Jesus  has  pre- 


74  OUR  APPEARANCE  AT  THE  JUDGMENT  SEAT. 

pared  for  the  saints  ;  in  the  midst  of  which,  is  the  throne  of 
God ;  and  upon  it  the  Almighty  Sovereign,  whose  glory  is  the 
light  of  heaven.  And  while  you  are  viewing  the  beauty  of 
heaven  ;  the  happiness  of  the  angels,  and  the  glory  of  God  ; 
does  not  your  soul  burn  with  an  ardent  desire,  that  you  may 
be  of  the  number  to  whom  Christ  will  say.  Come,  ye  blessed 
of  my  Father,  inherit  the  kingdom  prepared  for  you  ?  Then, 
be  wise  and  do  not  sin  away  your  day  of  grace  ;  remember 
that  we  must  all  appear  before  the  judgment  seat  of  Christ. 

4.  The  next  object  which  presents  itself  to  view,  in  con- 
templating the  scene,  is  hell.  And  what  is  hell  ?  It  is  an 
abode  awful  beyond  description,  a  fire  prepared  for  the  devil 
and  his  angels ;  a  lake  which  burnetii  with  fire  and  brimstone. 
It  is  everlasting  burnings,  where  the  worm  dieth  not,  and  the 
fire  is  not  quenched.  If  we  may  believe  the  scriptures,  hell 
is  all  this,  and  nothing  less.  We  have  no  authority  for  un- 
derstanding those  passages  of  Scripture,  in  any  other  way, 
than  in  their  literal  sense.  We  have  no  right  to  say  that  they 
are  figurative,  and  mean  nothing  more  than  remorse  of  con- 
science. There  is  no  such  intimation  given  in  the  scrip- 
tures. Nothing  can  be  more  plain  than  the  scripture  lan- 
guage on  this  subject.  ''But  the  fearful  and  unbelieving, 
and  the  abominable,  and  murderers,  and  whoremongers,  and 
sorcerers,  and  idolaters,  and  all  liars,  shall  have  their  part  in 
the  lake  which  burneth  with  fire  and  brimstone,  which  is  the 
second  death."  In  this  lake  of  fire  you  may  see  the  devil 
and  his  angels  overvi^helmed  with  anguish,  blaspheming  the 
Son  of  God,  and  feasting  their  malice  upon  the  miseries  of 
the  damned.  There,  too,  you  may  see  wicked  men,  tor- 
mented in  the  flames,  the  prey  of  infernal  passions ;  whose 
countenances  are  distorted  with  horror  of  conscience  and 
anguish  of  soul,  without  the  hope  of  reprieve.  Ah,  sinner! 
I  beseech  you  stop !  let  a  distant  view  of  the  horrid  scene 
suffice.  O  leave  the  broad  road  which  leads  to  death  and 
hell,  and  flee  to  Christ  while  yet  there  is  hope.  "  For  there 
shall  be  weeping  and  gnashing  of  teeth,  when  you  shall  see 
your  friends  and  acquaintance,  with  Abraham,  and  Isaac, 
and  Jacob,  and  all  the  prophets  in  the  kingdom  of  God,  and 
you  yourself  thrust  out."  Trust  not  an  unbelieving  wicked 
heart,  nor  listen  to  the  suggestions  of  a  malicious  adversary, 
who,  as  a  roaring  lion,  goeth  about  seeking  whom  he  may 
devour.  And  do  not  believe  the  flattery  of  lying  vanities,  lest 
you  should  be  left  to  choose  the  world  for  your  portion,  and 
should  be  found,  at  the  judgment,  among  those  miserable 
souls  to  whom  Christ  will  say,  "  Depart,  ye  cursed,  into  ever- 
lasting fire,  prepared  for  the  devil  and  his  angels."  (The  re- 
mainder of  the  discourse  is  reserved  for  another  occasion.) 


SERMON  X. 

OUR  APPEARANCE  AT  THE  JUDGMENT  SEAT  OF  CHRIST, 

[second.] 
2  Cor.  v.  10. — We  must  all  appear  before  the  judgment  seat  of  Christ. 

The  final  judgment  will  be  a  solemn  and  awful  scene ;  a 
period  eventful  and  highly  interesting  to  angels  and  to  men. 
Angels  will  rejoice,  to  see  the  redeemed  of  the  Lord  approach 
their  compassionate  Judge,  who  has  purchased  them  with  his 
precious  blood.  Angels,  who  have  ministered  to  the  saints 
on  earth  with  so  much  delight,  will  be  filled  with  joy,  to  hear 
the  Judge  proclaim  their  pardon,  and  welcome  them  to  his 
eternal  rest,  saying,  "  Come,  ye  blessed  of  my  Father,  in- 
herit  the  kingdom  prepared  for  you  from  the  foundation  of 
the  world."  And  they  must  be  filled  with  solemnity  and 
awe,  when  they  shall  see  the  impenitent  approaching  the 
dread  tribunal,  and  shall  hear  the  Judge,  in  awful  majesty, 
pronounce  the  sentence,  "  Depart,  ye  cursed,  into  everlasting 
fire."  But  if  the  judgment  will  be  awful  and  interesting  in 
the  view  of  angels,  who  only  v/itness  the  scene,  how  much 
more  so  to  those  who  shall  be  the  subjects  of  it.  To  be 
raised  suddenly  from  the  dead,  by  the  trump  of  God.  To 
have  the  soul  reunited  to  the  body  ;  to  see  the  millions  of  the 
human  race  reanimated  from  the  dust,  coming  from  the  east 
and  from  the  west,  from  the  north  and  the  south,  to  receive  ac- 
cording to  the  deeds  done  in  the  body  ;  come  to  sit  down  with 
Abraham,  and  Isaac,  and  Jacob,  in  the  kingdom  of  heaven : 
and  others  to  be  cast  out  into  outer  darkness,  v/here  is  weep- 
ing and  wailing  and  gnashing  of  teeth — some  to  everlasting 
life,  and  some  to  shame  and  everlasting  contempt :  to  see  the 
Lord  himself  descend  from  heaven  with  a  shout,  with  the 
voice  of  the  archangel,  and  with  the  trump  of  God,  to  gather 
his  elect  from  the  four  winds,  from  one  end  of  heaven  to  the 
other ;  to  see  the  saints  caught  up  in  the  clouds,  to  meet  the 
Lord  in  the  air ;  and  so  to  be  ever  with  the  Lord !  What 
must  be  our  emotions,  when  we  shall  be  called  to  witness 
this  scene?  Some  will  be  transported  with  joy;  saying, 
come,  Lord  Jesus,  come  quickly.  While  others  will  be  filled 
with  the  deepest  regret  and  shame,  and  will  cover  their  faces. 
We  should,  therefore,  now  reflect  that  we  are  all  acting  for 
that  day.     "  We  must  all  appear  before  the  judgment  seat  of 


76  OUR  APPEARANCE  AT  THE  JUDGMENT  SEAT. 

Christ."  And  this  earth  is  the  theatre,  on  which  we  are  to 
act  our  parts ;  be  humble  followers  of  the  lowly  Jesus,  and 
heaven  is  your  portion.  But  if  you  will  be  led  by  the  adver- 
sary, and  will  obey  the  dictates  of  the  carnal  mind,  eternal 
misery  is  your  inheritance.  Perhaps  upon  the  resolution  you 
form  this  day,  while  viewing  at  a  distance  the  judgment  seat 
of  Christ,  your  eternal  interest  is  suspended ;  and,  "  knowing 
the  terrors  of  the  Lord,  we  persuade  men."  It  is  hoped  that 
an  earnest  desire  for  the  welfare  of  your  soul,  has  dictated 
tlie  choice  of  this  subject,  and  that  you,  who  are  addressed 
on  this  occasion,  will  have  a  similar  desire  for  your  own  sal- 
vation ;  that  the  word  of  life,  sown  into  hearts  thus  prepared 
by  the  Spirit  of  God,  may  spring  up  and  bring  forth  fruit 
abundantly,  to  the  glory  of  God  and  to  your  everlasting  joy. 

It  will  doubtless  be  recollected,  that  your  attention  has 
been  before  called  to  this  subject.  A  part  of  it  was  then  il- 
lustrated, and  the  remainder  referred  to  a  futvu-e  occasion. 
As  the  latter  part  of  the  subject  has  no  inseparable  connexion 
with  the  former,  a  minute  recapitulation  is  unnecessary. 
The  proposition  contained  in  the  text  is,  that  we  must  all  be 
judged  before  the  bar  of  Christ.  "  We  must  all  appear  be- 
fore the  judgment  seat  of  Christ."  It  was  proposed  to  illus- 
trate the  subject,  by  showing  the  proof  of  the  fact ;  a  view 
of  the  scene ;  the  use  to  be  made  of  it ;  and  the  way  to  be 
prepared  for  it.  The  two  former  divisions,  the  proof  of  the 
fact  and  a  view  of  the  scene,  have  been  already  treated. 
The  two  latter,  the  use  to  be  made  of  that  fact,  that  there 
will  be  a  day  of  judgment,  and  the  way  in  which  we  are  to 
be  prepared  for  it,  remain  to  be  considered :  Therefore,  let 
us  now  contemplate — 

III.  The  use  which  we  should  make  of  that  fact,  that 
Christ  will  judge  the  world. 

1.  We  should  often  contemplate  the  coming  of  Christ  to 
judgment.  How  happy  should  we  be,  if  we  had  the  spirit 
of  Job,  to  contemplate  the  glories  of  the  last  day;  and  could 
say  with  him,  "  I  know,  that  my  Redeemer  liveth,  and  that 
he  "shall  stand  at  the  latter  day  upon  the  earth.  And  though 
after  my  skin  worms  destroy  this  body,  yet  in  my  flesh  shall 
I  see  God."  And  it  would  greatly  conduce  to  your  spiritual 
improvement,  if  you  would  often  reflect,  in  the  language  of 
the  text,  "  We  must  all  appear  before  the  judgment  seat  of 
Christ."     Or,  in  the  language  of  the  poet, 

"  That  awful  day  will  surely  come, 
Til'  appointed  hour  makes  haste, 
Wlicii  I  must  stand  before  my  Judge, 
And  pass  the  solemn  test." 

Such  contemplations  would  familiarize  the  scene ;  and  if  our 


OUR  APPEARANCE  AT  THE  JUDGMENT  SEAT.  77 

heart  were  prepared  by  sovereign  grace,  would  promote  a 
spirit  of  devotion,  of  heavenly  muidedness,  and  of  weaned- 
ness  from  the  world.  And,  besides  the  advantages,  it  becomes 
our  duty  by  apostolical  example.  "  For,"  saith  the  apostle, 
"  our  conversation  is  in  heaven ;  from  whence  also  we  look  for 
the  Saviour,  the  Lord  Jesus  Christ;  who  shall  change  our 
vile  body,  that  it  may  be  fashioned  hke  unto  his  glorious 
body."  And  while  we  contemplate  our  appearance  at  the 
bar  of  Christ,  we  should  extend  our  view  into  the  eternal 
world,  to  see  the  consequences  of  the  judgment.  We  should 
follow  the  servants  of  Christ  to  their  heavenly  rest,  and  the 
enemies  of  God  to  their  miserable  abode.  Reflect  on  the 
happiness  of  heaven,  and  the  horrours  of  hell.  Such  con- 
templations cannot  but  have  a  salutary  influence  upon  those 
who  are  bound  to  eternity.  Much  of  the  happiness  of  the 
Christian,  while  here  below,  results  from  contemplations  on 
his  heavenly  rest.  If  he  has  but  a  scanty  supply  of  the  good 
things  of  this  life,  he  may  reflect,  that  he  shall  soon  be  in  his 
Father's  house,  where  there  is  bread  enough  and  to  spare. 
If  he  is  a  subject  of  pain,  and  a  child  of  sorrow,  he  may  re- 
flect that  he  shall  soon  be  released  from  this  body  of  pain, 
and  his  sorrow  be  succeeded  by  everlasting  joy.  If  he  is  re- 
proached, persecuted,  and  tortured,  he  may  reflect  that,  al- 
though his  reputation  may  be  injured,  and  his  body  pained, 
yet  God  will  give  him  a  new  name,  and  a  crown  of  everlast- 
mg  joy.  .So  that  the  Christian,  by  meditating  on  the  saints' 
everlasting  rest,  may  have  a  cheerful,  happy  journey,  even 
through  this  land  of  darkness  and  of  pits ;  this  wilderness  of 
wo.  It  is  in  this  view  that  the  apostle  speaks  of  himself,  as 
"  sorrowful  yet  always  rejoicing."  And  it  is  in  this  manner 
that  we  are  to  understand  the  apostle,  when  he  says,  "  If  in 
this  life  only,  we  have  hope  in  Christ,  we  are  of  all  men  the 
most  miserable."  It  is  the  hope  of  future  rest,  that  smooths 
the  rugged  path  of  life,  and  supports  the  wear}^  traveller. 
Such  contemplations  may  have  a  salutary  effect  upon  the 
impenitent.  The  prospect  of  everlasting  destruction,  from 
the  presence  of  the  Lord,  may  lead  them  to  repentance ;  and 
those  glorious  displays  of  the  power  and  goodness  of  God, 
may  bring  them  to  Christ  for  salvation.  Let  us,  therefore, 
keep  the  judgment  and  its  consequences  continual!}'  in  view; 
that  we  may  be  induced  to  fiee  from  the  wrath  to  come,  and 
to  lay  hold  on  the  hope  set  before  us.  Another  use  we  should 
make  of  the  fact,  that  Christ  will  judge  the  world,  is — 

2.  We  should  be  led  to  secure  the  favours  of  Christ.  If 
you  were  to  be  judged,  before  a  human  tribunal,  common 
prudence  would  point  out  the  expediency  of  using  all  lawful 
means  to  gain  the  approbation  of  the  judge,  that  you  might 


78  OUR  APPEARANCE  AT  THE  JUDGMENT  SEAT. 

obtain  a  favourable  decision.  "  You  would  order  your  cause 
before  him,  and  fill  your  mouth  with  arguments."  Then, 
since  you  must  all  appear  before  the  judgment  seat  of  Christ, 
let  us  so  order  our  cause  before  him,  and  make  such  a  plea, 
as  he  will  accept  And,  in  order  to  this,  it  is  necessary  that 
we  should  be  acquainted  with  his  character ;  and  with  the 
grounds  on  which  we  are  to  be  judged.  The  character  of 
the  judge,  and  the  ground  of  the  judgment,  should  suggest 
the  nature  of  the  plea.  If  Christ  were  devoid  of  mercy,  and 
we  were  to  be  judged  on  the  ground  of  merit,  our  most  ap- 
propriate method  would  be,  to  spend  our  time  of  probation  in 
such  a  manner  as  to  be  able  to  make  the  Pharisee's  plea,  "  I 
fast  twice  in  the  week,  I  give  tythes  of  all  that  Ipossess ;"  and, 
on  this  ground,  to  claim  salvation  as  a  right.  But,  if  Christ  is 
ready  to  show  mercy  to  penitent  sinners,  and  love  to  him  be 
the  ground  of  acceptance,  then  our  plea  should  be  that  of  the 
publican,  "God  be  merciful;"  and  that  of  Peter,  "Lord, 
tliou  knowest  all  things,  thou  knowest  that  I  love  thee." 
And  we  ought  to  be,  all  our  life,  preparing  to  make  this  plea. 
Then,  let  us  "  acquaint  ourselves  with  Christ,  and  with  the 
ground  of  his  decision,  that  we  may  be  at  peace  with  him ;" 
and  may  so  live  as  to  receive  his  approbation.  That  Christ 
will  show  mercy  to  the  penitent  sinner,  none  of  you  will  be 
disposed  to  doubt ;  but,  that  love  to  Christ  will  be  the  only 
ground  of  acceptance,  at  the  judgment  day,  may  need  some 
proof.  It  is  true,  that  mankind  will  be  judged  according  to 
tlieir  works;  this  the  scriptures  abundantly  prove — "  \Ve 
must  all  appear  before  the  judgment  seat  of  Christ;  that 
every  one  may  receive  according  to  the  deeds  done  in  his 
body,  according  to  that  he  hath  done,  whether  it  be  good  or 
bad."  "  All  that  are  in  their  graves  shall  hear  his  voice,  and 
shall  come  forth ;  they  that  have  done  good,  unto  the  resur- 
rection of  life ;  and  they  that  have  done  evil,  unto  the  resur- 
rection of  damnation."  Hence  it  is  evident,  that  we  shall  be 
judged  according  to  our  works ;  not  on  the  ground  of  the 
merit  or  demerit  of  those  works;  for,  by  the  deeds  of  the 
law  there  shall  no  flesh  living  be  justified  in  his  sight.  But, 
on  the  ground  that  works  are  the  index  of  the  heart ;  good 
works  exhibit  evidence  of  love  to  Christ,  and  attachment  to 
his  laws ;  and  evil  works  exhibit  evidence  of  the  reverse. 
That  the  affections  of  the  heart  towards  Christ  will  be  the 
ground  of  decision,  at  the  day  of  judgment,  and  not  the  merit 
of  works,  appears  from  his  own  representation.  "  Then  shall 
the  Kin;^  say  unto  them  on  his  right  hand,  Come,  ye  blessed 
of  my  P  ather,  inherit  the  kingdom  prepared  for  you  from  the 
foundation  of  the  world.  For  I  was  an  hungered  and  ye 
gave  me  meat :  I  was  thirsty,  and  ye  gave  me  drink :  I  was 


OUR  APPEARANCE  AT  THE  JUDGMENT  SEAT.  79 

a  strEuiger,  and  ye  took  me  in :  naked,  and  ye  clothed  me : 
I  was  sick,  and  ye  visited  me  :  1  was  in  prison,  and  ye  came 
unto  me.  Tlien  shall  the  righteous  answer  him,  saying, 
Lord,  when  saw  we  thee  an  hungered,  and  fed  thee?  &c. 
And  the  King  shall  answer  and  say  unto  them,  Verily  I  say 
unto  you,  inasmuch  as  ye  have  done  it  unto  one  of  the  least 
of  these  my  brethren,  ye  have  done  it  unto  me."  Therefore, 
love  to  Christ,  manifested  by  obedience  to  his  commands, 
will  be  the  ground  of  your  acceptance  at  the  judgment  day. 
The  feehngs  of  every  regenerate  person  revolt  at  the  idea  of 
pleading  merit,  before  the  bar  of  Christ.  Their  cry  is,  "  Un- 
clean !  unclean  !  God  be  merciful.'"  They  have  never  kept 
a  book  of  debt  and  credit :  they  are  unwilling  to  acknowledge 
that  they  have  ever  done  any  thing  for  Christ. — ''•  Lord,  when 
saw  we  thee  an  hungered,  and  fed  thee  (  or  thirsty,  and  gave 
thee  drink  ?"  If,  then,  love  to  Christ  will  be  the  ground  of 
our  acceptance,  let  us  not  love  in  word  only,  but  in  deed  and 
in  truth ;  and  good  works,  the  fruits  of  faith  and  love,  will 
grow  spontaneously.  Christ  will  then  approve  our  charac- 
ters, and  favour  our  plea.  Another  use  we  should  make  of 
the  fact,  that  Christ  will  judge  the  world,  is — 

3.  We  should  bring  our  conduct  and  feelings,  before  the 
judgment  seat,  for  trial.  There  we  must  all  appear,  to  render 
our  account.  And  since  we  know  the  character  of  our  judge, 
and  the  laws  by  which  we  are  to  be  tried,  we  can  anticipate 
the  judgment.  We  can  now  bring  our  conduct  and  feehngs 
to  the  bar  of  Christ ;  and  conscience  will  pass  the  same  sen- 
tence upon  them,  which  the  Judge  will  pass  at  the  day  of 
final  account.  Therefore,  it  is  of  infinite  importance,  that  we 
should  bring  our  conduct  and  feelings  to  this  previous  trial. 
For  if  they  are  now  condemned,  by  our  conscience,  we  have 
yet  a  space  left  us  for  repentance,  an  opportunity  of  reforming 
our  Uves  and  of  changing  our  feehngs  ;  but  if  we  w^ait  till  the 
final  sentence  is  passed,  there  will  be  no  reprieve ;  it  will 
then  be  too  late  for  repentance.  We  shall  then  be  convinced, 
that  "  the  wages  of  sin  is  death."  Let  us  therefore  habitually 
arraign  our  actions  before  the  bar  of  Christ,  and  try  the 
transactions  of  our  whole  hfe  by  this  test.  We  should  say 
to  our  souls ;  How  will  the  Judge  view  the  step,  1  am  now 
about  to  take  ?  Is  it  my  duty  ?  Does  Christ  require  it  ?  Will 
he  approve  of  it  ?  If  it  will  stand  tliis  trial,  we  may  proceed 
with  confidence  ;  but  if  not,  we  should  forbear  ;  lest  we  trea- 
sure up  to  ourselves  wrath  against  the  day  of  wrath.  What 
account  will  Christ  make  of  my  property  1  And,  when  we 
find  that  it  will  be  laid  in  the  balance  against  us,  unless  it  is 
improved  for  God,  we  shall  be  less  anxious  to  lay  up  riches 
for  ourselves  and  be  more  anxious  to  be  rich  towards  God. 


80  OUR  APPEARANCE  AT  THE  JUDGMENT  SEAT. 

What  account  will  he  make  of  my  reputation  ?  The  answer 
will  readily  occur  ;  If  it  is  that  honour  which  cometh  from 
God  only,  the  reputation  of  being  a  humble  follower  of  the 
Lamb  of  God  ;  a  faithful  servant  of  the  blessed  Jesus  ;  it  will 
be  set  to  our  account,  our  names  will  be  recorded  in  the 
Lamb's  book  of  life  :  but  if  it  be  the  ruputation  of  superiour 
talents,  great  learning,  and  fine  accomplishments ;  of  industry 
or  activity  ;  the  account  made  of  them  will  depend  op  the 
manner  in  which  they  are  employed.  If  they  are  used  in  the 
service  of  God,  we  shall  be  able  to  render  a  good  account 
of  them  ;  but  if  they  are  misimproved,  they  will  aggravate 
our  condemnation.  How  shall  I  account  for  time,  spent 
in  idleness  and  vanity  1  How  shall  1  view  the  things  of  this 
world,  when  they  are  past  ?  They  will  then  appear  as  no- 
thing ;  less  than  nothing  and  vanity. 

Our  feelings  also,  should  be  brought  to  the  judgment  seat 
of  Christ,  that  conscience  may  pass  sentence  upon  them. 
How  will  Christ  view  pride,  envy,  hatred,  or  any  of  those 
evil  passions,  which  so  often  prevail  in''  the  heart.  Will  he 
bestow  the  reward,  which  he  has  promised  only  to  the  hum- 
ble and  contrite,  upon  the  proud  and  self-righteous  1  Will  he 
bestow  eternal  life  upon  those  who  repine  at  the  temporal 
prosperity  of  their  neighbours  ?  Will  he,  whose  very  nature 
is  love,  receive  to  his  bosom,  a  soul  filled  with  hatred  and 
malice  ?  These  are  questions  which  conscience  will  readily 
decide.  "  And,  if  our  heart  condemn  us,  God  is  greater  than 
our  heart  and  knoweth  all  things."  Therefore,  as  we  pass 
on  the  journey  of  hfe,  let  us  bring  our  conduct  and  feelings 
to  the  hght  of  eternity,  that  we  may  perceive  their  nature  and 
their  consequences.  "  If  we  would  judge  ourselves,"  saith 
the  apostle,  "  we  should  not  be  condemned  of  the  Lord." 
After  contemplating  the  use  which  we  are  to  make  of  the 
fact,  that  there  will  be  a  day  of  judgment,  we  were  to  illus- 
trate— 

IV.  The  way  in  which  we  are  to  be  prepared  for  it. — It 
has  been  before  observed,  that  the  affections  of  the  heart  to- 
wards Christ,  will  be  the  ground  on  which  we  shall  be 
judged ;  that  the  deeds  done  in  the  body,  are  the  index  which 
pomts  out  the  state  of  the  heart.  Hence,  the  way  in  which 
we  are  to  be  prepared  for  judgment  is  very  obvious.  We 
must  have  love  to  Christ ;  not  as  a  latent  principle,  it  must 
be  productive  of  good  works.  Indeed,  love  to  Christ  cannot 
be  hid ;  wherever  it  exists  it  will  produce  the  fruits  of  good 
living.  Therefore  it  is,  that  the  actions  are  made  the  ground 
of  decision.  And  we  have  no  right  to  conclude,  that  we  love 
Christ,  if  our  life  and  conversation  are  not  influenced  accord- 
ingly.    If  we  love  Christ  we  shall  be  penitent  for  our  sins, 


OUR  APPEARANCE  AT  THE  JUDGMENT  SEAT.  81 

which  we  commit  against  him.  We  shall  trust  in  him ;  pray 
to  him ;  walk  with  him,  and  strive  to  be  like  him :  we  shall 
love  his  creatures,  and  his  laws.  Then,  if  you  would  be  pre- 
pared for  judgment,  you  must  come  and  trust  in  Christ ;  he 
is  our  help  and  our  shield ;  you  must  commit  yourself  to  his 
care,  without  reserve,  and  he  will  guide  you  by  his  counsel, 
while  you  live,  and  afterward  receive  you  to  glory.  You 
must  pray  to  him.  You  are  surrounded  with  temptations, 
and  have  no  strength  to  withstand  them.  You  have  a  subtle 
adversary,  who  is  continually  laying  snares  for  your  feet. 
You  should,  therefore,  "  come  boldly  to  the  throne  of  grace, 
that  you  may  obtain  mercy,  and  find  grace  to  help  in  time  of 
need."  If  you  would  walk  safely  in  the  road  to  heaven,  and 
so  be  prepared  for  judgment,  you  must  walk  with  Christ. 
He  will  guide  you  in  the  way,  and  raise  you  up  when  you 
fall.  You  must  not  go  forth  into  the  world,  unless  you  go 
with  him ;  if  you  venture  where  he  will  not  accompany  you, 
you  will  fall  into  the  snare  of  the  devil,  and  be  exposed  to 
condemnation.  If  you  would  be  approved  and  acquitted  by 
Christ  at  last,  you  must  have  a  resemblance  to  his  image ; 
love  to  his  saints ;  and  respect  for  his  laws  and  institutions. 
And,  since  we  must  all  appear  before  the  judgment  seat  of 
Christ,  let  us  be  heartily  engaged  in  our  preparatory  work. 
Do  not  presume  upon  life  and  health,  lest  that  day  should 
overtake  you  unawares — "  For  the  day  of  the  Lord  cometh 
suddenly,  as  a  thief  in  the  night."  The  night  is  far  spent, 
the  day  is  at  hand,  let  us  therefore  cast  off  the  works  of 
darkness,  and  let  us  put  on  the  armour  of  light. 


SERMON  XI. 

ON  BAPTISM. 

[first.] 

Matt,  xxviii.  19.— Go  ye,  therefore,  and  teach  all  nations,  baptizing  them  in  the 
name  of  the  Father,  and  of  the  Son,  and  of  the  Holy  Ghost. 

This  is  the  last  commission,  which  Christ  gave  to  his  dis- 
ciples. When  he  was  about  to  leave  the  world,  and  ascend 
to  his  Father,  he  directed  them  to  go  into  Galilee,  and  promised 
to  meet  them  there.  And  when  they  had  met,  at  the  place 
where  Jesus  had  appointed  them,  he  gave  them  this  commis- 
sion as  his  last  bequest.  "Then  the  eleven  disciples  went 
away  into  Galilee,  into  the  mountain  where  Jesus  had 
appointed  them.  And,  when  they  saw  him,  they  worshipped 
him;  but  some  doubted.  And  Jesus  came  and  spake  unto 
them,  saying.  All  power  is  given  unto  me  in  heaven  and  in 
earth.  Go  ye,  therefore,  and  teach  all  nations,  baptizing  them 
in  the  name  of  the  Father,  and  of  the  Son,  and  of  the  Holy 
Ghost."  Here,  as  in  every  other  act  of  his,  you  may  see  the 
benevolence  of  Christ  displayed.  He  was  not  willing,  that 
the  privileges  of  the  gospel  should  be  confined  to  the  land  of 
Judea,  but  would  have  all  nations  participate  in  its  benefits. 
He  would  have  the  glad  tidings  of  that  salvation,  wdiich  he  had 
purchased  with  his  precious  blood,  every  where  proclaimed; 
and  the  ordinances  of  his  appointment,  every  where  adminis- 
tered :  that  all  might  have  the  offer  of  hfe,  and  the  means  of 
grace ;  so  that  he  might  see  of  the  travail  of  his  soul,  and  be 
satisfied ;  and  that  the  mansions  of  his  feather's  house  might 
be  filled  with  happy  guests.  In  this  commission,  j^ou  may  see 
what  is  the  inheritance  which  Christ  bequeaths  to  his  most 
favoured  disciples,  in  this  world.  In  giving  them  this  commis- 
sion, he  entailed  upon  his  beloved  disciples,  toil,  reproach, 
sufferings,  and  a  violent  death.  These  were  their  earthly 
riches,  with  which  they  were  endowed.  They  were  constant- 
ly employed  in  travelling  from  place  to  place,  to  publish  the 
gospel,  and  to  administer  to  the  spiritual  necessities  of  the 
saints.  They  were  reviled  as  drunkards,  as  madmen,  and 
as  disturbers  of  the  peace  of  society ;  they  suffered  hunger, 
and  stripes,  and  imprisonment ;  and  were,  finally,  all,  with  one 
exception,  put  to  death  in  the  most  cruel  manner,  on  account 
of  the  testimony  which  they  bore  to  Christ.  And  these  suf- 
ferings were  not  accidental ;  they  were  known  to  Christ,  and 


ON    BAPTISM.  83 

came  not  unexpected  to  the  disciples.  Christ  had  foretold 
them  of  these  things.  "  Behold,  I  send  you  forth  as  sheep 
in  the  midst  of  wolves :  be  ye  therefore  wise  as  serpents, 
and  harmless  as  doves.  But  beware  of  men  ;  for  they  will 
dehver  you  up  to  the  councils,  and  they  will  scourge  you 
in  their  synagogues.  And  ye  shall  be  brought  before  gov- 
ernors and  kings  for  my  sake,  for  a  testimony  against  them." 
And  a  measure  of  this  honour  have  all  his  faithful  ministers, 
down  to  the  present  day.  "  But  great  is  their  reward  in 
heaven."  And  it  will  appear  at  the  judgment  day,  that  the 
benevolence  of  Christ  is  as  great  in  bequeathing  these  suffer- 
ings to  his  disciples,  as  it  is  in  publishing  the  glad  tidings  of 
salvation  to  the  nations  of  the  earth.  This,  then,  is  the  com- 
mission which  the  benevolent  Jesus  gave  to  his  beloved  dis- 
ciples, and,  through  them,  to  his  ministers  in  all  succeeding 
ages.  "  Go  ye,  therefore,  and  teach  all  nations,  baptizing  them 
in  the  name  of  the  Father,  and  of  the  Son,  and  of  the  Holy 
Ghost."  They  are  sent,  by  this  commission,  to  perishing 
sinners ;  and  of  such  is  this  audience  composed.  Are  you  dis- 
posed to  receive  these  instructions  into  honest  hearts ;  and, 
thus  qualified,  to  receive  the  sign  of  your  admission  into  Christ's 
family  ?  It  is  to  this  latter  part  of  their  commission  only — that 
which  relates  to  baptism — that  your  attention  is  to  be  called 
at  this  time.  "  Baptizing  them  in  the  name  of  the  Father, 
and  of  the  Son,  and  of  the  Holy  Ghost." 

The  ideas,  which  are  to  be  communicated  on  this  subject, 
may  be  conveyed  ifi  answers  to  the  following  questions. 
What  is  baptism?  Who  are  proper  subjects  of  it?  What 
is  the  design  of  it  ?     And  what  the  utility  of  it  ? 

1.  What  is  baptism?  Baptism  is  publick  dedication  to  a 
life  of  holiness.  That  is,  the  individual  baptized  is  given  to 
God,  to  worship,  serve  and  obey  him.  His  sins  are  renounced. 
And  this  is  signified  by  the  external  sign  which  is  applied. 
"The  like  figure  whereanto  even  baptism  doth  also  now 
save  us ;  not  the  putting  away  the  filth  of  the  flesh,  but  the 
answer  of  a  good  conscience  towards  God."  "  According  to 
his  mercy  he  saved  us,  by  the  washing  of  regeneration."  "  As 
many  of  you,  as  have  been  baptized  into  Christ,  have  put  on 
Christ."  '"Arise,  and  be  baptized,  and  wash  away  thy  sins." 
This  dedication  of  an  individual  to  a  life  of  holiness  is  accompa- 
nied with  an  external  sign,  which  is  emblematical  of  the  act ; 
and  from  which  the  ordinance  derives  its  name.  This  exter^ 
nal  sign  is  the  appHcation  of  water  to  the  individual  baptized. 
Water  is  the  emblem  of  purity,  and  is  used  in  cleansing. 
Therefore,  it  very  fitly  represents  the  cleansino-  of  the  heart 
from  sin,  and  the  act  of  dedication  to  a  holy  hfe.  "  And  the 
eunuch  said.  See,  here  is  water,  what  doth  hinder  me  to  be 


84  ON   BAPTISM. 

baptized?"  "  Can  any  man  forbid  water,  that  these  should 
not  be  baptized?"  Hence  it  is  that  the  act  of  dedication  is 
called  baptism  or  washing — "•  Arise  and  be  baptized,  and  wash 
away  thy  sins." 

Here  it  may  be  proper  to  say  something  of  the  manner,  in 
which  the  sign  is  to  be  applied ;  or  of  the  quantity  of  water, 
which  is  to  be  used  in  baptism.  As  to  the  quantity  of  water, 
it  is,  perhaps,  entirely  immaterial ;  and  yet  it  has  been  the 
subject  of  much  angry  disputation  and  bitter  invective. 
Perhaps  there  is  no  point  of  difference,  in  religious  sentiment, 
which  has  been  treated  in  so  unchristian  a  manner  as  the 
dispute  about  baptism.  The  want  of  solid  argument,  derived 
from  the  scriptures,  has  been  supplied  by  illiberal  sarcasm, 
and  mutual  recrimination.  There  is  nothing  recorded  in 
the  scriptures,  which  is  very  definite  respecting  the  mode 
of  baptism ;  which  is,  of  itself,  sufficient  proof  that  it  is  a 
subject  of  little  importance.  Let  it  not  be  impressed  upon 
your  minds,  that  the  ordinance  of  baptism  is  of  little  import- 
ance ;  the  foregoing  observations  relate  solely  to  the  manner, 
in  which  the  seal  is  to  be  applied.  The  scriptures  seem  to 
give  some  countenance  to  the  idea  that  there  were  three  dif- 
ferent modes  of  applying  the  water  in  baptism — by  sprinkling.; 
by  effusion,  that  is  pouring  water  on  the  head ;  and  by  im- 
mersion. The  passages  of  scripture,  which  seem  to  favour 
the  mode  by  sprinkling,  are  much  the  most  numerous.  The 
proof  that  effusion  was  practised  is  less  clear,  though  pro- 
bable. But  it  seems  to  be  quite  doubtful  whether  immersion 
was  ever  used  by  the  apostles,  in  Christian  baptism. 

1.  As  to  the  mode  by  sprinkling ;  that  is,  applying  the  water 
with  the  hand.  Among  the  Jews,  sprinkling  was  the  sign 
of  purification.  ''  And  he  shall  sprinkle  upon  him,  that  is  to 
be  cleansed  from  the  leprosy,  seven  times  ;  and  he  shall  pro- 
nounce him  clean."  "And  he  shall  take  of  the  blood  of  the 
bullock,  and  sprinkle  it  with  his  finger  upon  the  mercy  seat." 
And  Isaiah,  referring  to  the  promised  Messiah  ;  "  So  shall  he 
sprinkle  many  nations."  And  this  sign  was  well  understood. 
Therefore,  it  would  seem  to  be  most  fit  that  when  a  sign 
was  to  be  used,  to  signify  the  washing  from  sin  by  the 
blood  of  Christ,  the  same  sign  should  be  used,  and  in  the 
same  manner,  that  the  thing  signified  might  be  readily  un- 
derstood ;  for  this  was  the  object  of  applying  the  external 
sign.  It  was  an  expression  of  spiritual  cleansing.  Further, 
the  internal  cleansing  of  the  heart  from  sin,  is  often  expressed 
in  scripture  by  the  name  of  the  external  sign,  as  is  very 
natural  and  appropriate.  And  this  external  washing  of  which 
we  speak,  is  often  called  sprinkling;  hence  it  is  pretty  evident, 
that  the  mode  of  applying  the  external  sign  was  commonly 


ox    BAPTISM.  85 

by  sprinkling.  "  Then  will  1  sprinkle  clean  water  upon  you 
and  ye  shall  be  clean.  A  new  heart  also,  will  I  give  you, 
and  a  new  spirit  will  I  put  within  you."  "  Let  us  draw  near, 
having  our  hearts  sprinkled  from  an  evil  conscience."  "  But 
ye  are  come  to  the  blood  of  sprinkling,  that  speaketh  better 
things  than  the  blood  of  Abel."  "  Elect  according  to  the 
foreknowledge  of  God,  the  Father,  unto  obedience,  and 
sprinkling  of  the  blood  of  Jesus  Christ."  Further ;  since 
three  thousand  souls  were  received  into  the  church  of  Christ, 
by  baptism,  in  one  day ;  and,  in  all  probability,  the  after  part 
of  that  day,  it  is  evident  that  baptism  nmst  have  been  per- 
formed in  a  way  less  ceremonious,  and  more  expeditious,  than 
by  immersion.  '■  Then  they  that  gladly  received  his  word 
were  baptized ;  and  the  same  day,  there  were  added  unto 
them  about  three  thousand  souls."  There  were  three  thou- 
sand souls  added  ;  this  was  done  by  baptism  ;  and  none  could 
have  been  employed  but  the  twelve  disciples,  for  none  else 
were  yet  qualified  :  this  was  done  in  one  day ;  and  that 
probably,  the  latter  part  of  it ;  for  by  the  account,  Peter  had 
been  preaching  to  them  a  very  long  discourse,  which  must 
have  occupied  the  former  part  of  the  day.  Therefore,  as 
must  appear  obvious  to  every  one,  this  could  not  have  been 
done  by  immersion.  A  short  arithmetical  calculation  will 
convince  you  of  that  fact.  Three  thousand  individuals  bap- 
tized in  six  hours,  would  be,  for  the  twelve  disciples,  five 
hundred  each  hour — eighty-three  and  a  third  each  minute ; 
which  would  be  seven  persons  (lacking  a  small  fraction)  for 
each  of  the  disciples  every  minute ;  one  individual  every 
eight  seconds.  Again  ;  we  learn  from  history,  that  sprinkling 
was  the  mode  of  baptism  universally  used  by  the  primitive 
Christians  during  several  centuries.  Not  having  those  books 
of  history  at  hand,  which  treat  particularly  on  this  subject, 
I  am  unable  to  refer  you  to  the  volume  and  page  ;  but  you 
will  find  the  fact  asserted  in  Wall  on  Baptism.  Therefore, 
since  sprinkling  was  used,  by  the  immediate  successors  of  the 
apostles,  we  have  every  reason  to  beheve  that  it  was  the 
mode  practised  by  the  apostles  themselves.  This  argument 
drawn  from  history,  is  often  objected  to,  but  I  know  not  why 
it  should  be  ;  we  believe  other  facts  which  are  related  by 
credible  historians,  and  why  should  we  not  believe  their  asser- 
tions respecting  the  mode  of  baptism. 

2.  As  to  effusion ;  that  is,  pouring  water  on  the  head. 
Nothing  but  probability  can  be  adduced,  from  the  scriptures, 
in  proof  that  this  is  a  mode  which  was  practised.  As  Philip 
and  the  eunuch  went  down  into  the  water,  it  is  probable  that 
baptism  in  this  instance  was  performed  by  pouring  water  on 
the  head.     Further ;  it  seems  most  probable,  from  the  con- 

8* 


86  ON   BAPTISM. 

nexion,  that  the  jailer  and  his  household  went  to  the  river  to 
be  baptized.  The  city  of  Thyatira,  which  appears  to  have 
been  the  theatre  of  that  transaction,  was  situated,  as  is  mani- 
fest from  the  passage,  at  or  near  the  banks  of  a  river,  where 
they  might  conveniently  be  baptized ;  after  the  ceremony 
of  baptism  was  performed,  the  jailer  brought  the  disciples 
into  his  house,  and  set  meat  before  them  ;  therefore,  they 
must  have  retired  from  the  house  for  the  purpose  of  baptism. 
Hence  it  is  probable  they  retired  to  that  river.  And  since 
the  ceremony  was  performed  in  the  darkness  of  the  night, 
and  immersion  in  such  circumstances  would  be  hazardous, 
it  was  probably  performed  by  effusion.  I  have  been  particular 
in  stating  the  circumstances  of  this  case,  because  it  has  been 
sometimes  adduced,  though  I  think  improperly,  to  substan- 
tiate the  mode  of  baptism  by  sprinkling.  Again ;  the  baptism 
of  Christ  by  John,  was  probably  by  effusion.  The  priests 
according  to  the  order  of  Aaron  were  consecrated  by  pouring 
oil  on  the  head :  therefore,  it  is  probable,  that  the  Priest 
according  to  the  order  of  Melchisedeck,  since  he  was  dedi- 
cated in  conformity  to  their  custom,  was  consecrated  by  the 
affusion  of  water,  a  mode  similar  to  theirs.  But  this,  however 
it  may  have  been  performed,  was  not  Christian  baptism ;  and 
therefore  proves  nothing  on  the  subiect.  It  is  here  introduced 
merely  to  set  it  aside  from  having  any  place  as  an  argument 
on  the  mode  of  Christian  baptism. 

3.  As  to  the  mode  of  baptism  by  immersion. — It  seems 
quite  doubtful  whether  immersion  was  ever  used,  by  the 
apostles,  in  baptizing.  It  is  doubtful  because,  as  history  in- 
forms us,  it  was  never  practised  by  the  immediate  successors 
of  the  apostles.  If  it  was  practised  at  all  by  the  apostles,  it 
is  extraordinary  that  there  should  be  no  traces  of  it  to  be 
seen  immediately  after  their  decease.  It  is  doubtful,  because 
the  passages  of  scripture,  which  seem  to  favour  the  idea,  are 
few  and  equivocal.  The  eunuch's  going  into  the  water  is 
often  adduced  to  prove  the  mode  of  baptism,  by  inmiersion  ; 
but  this  might  be  for  the  prnpose  of  more  conveniently  pouring 
water  on  the  head.  The  baptism  of  Christ  has  been  often 
adduced ;  but  this>  as  has  been  shown,  has  nothing  to  do  with 
the  subject.  But  there  is  one  passage  of  scripture  which 
seems,  at  first  view,  to  be  positive  proof  that  immersion  was 
practised.  "  Therefore,  we  are  buried  with  him  by  baptism 
mto  death ;  that  like  as  Christ  was  raised  up  from  the  dead, 
by  the  glory  of  the  Father,  even  so  we  should  walk  in  new- 
ness of  life."  And  another  passage,  conveying  the  same  idea. 
"  Buried  with  Christ  in  baptism,  wherein  also  we  are  risen 
with  him,  through  the  faith  of  the  operation  of  the  Spirit  of 
God,  who  hath  raised  liim  from  tlie  dead."    It  would  appear 


ox   BAPTISM.  87 

at  first  view,  that  the  internal  cleansing  of  the  heart  from 
sin  is  expressed  by  figurative  language  drawn  from  the  exter- 
nal sign,  which  is  here  called  burial ;  hence  we  might  naturally 
infer,  that  the  external  sign  was  sometimes  applied  by  im- 
mersion, or  burial  under  water.  But  the  figurative  language, 
which  is  used  in  this  passage,  is  evidently  not  drawn  from 
that  source.  It  is  taken  solely  from  the  burial  of  Christ,  as 
will  appear  from  a  little  reflection.  The  apostle  here  states, 
that  they  who  had  been  baptized,  that  is,  who  had  dedicated 
themselves  to  a  life  of  holiness,  should  be  dead  to  sin  and 
buried  from  its  sight,  as  Christ  ched  and  was  buried ;  that 
hke  as  Christ  was  raised  up  from  the  dead,  even  so  we  should 
walk  in  newness  of  life.  That  this  figurative  language  is 
drawn  solely  from  the  burial  of  Christ,  and  not  from  the 
mode  of  baptism,  appears  very  evident  from  the  succeeding 
verse.  "  For  if  we  have  been  planted  together,  in  the  likeness 
of  his  death,  we  shall  be  also  in  the  likeness  of  his  resurrec- 
tion." If  we  suppose  this  figurative  language  to  be  drawn 
from  the  burial  of  Christ  it  is  very  apposite.  That  hke  as 
Christ  was  planted  by  his  burial,  and  sprang  up  into  everlast- 
ing hfe,  by  his  resurrection,  even  so  Christians  are  planted 
by  their  burial  from  sin,  and  will  spring  up  to  newness  of  life. 
But  if  we  suppose  the  figure  to  be  drawn  from  the  mode  of 
baptism,  it  is  absurd.  It  would  prove  that  the  mode  of  bap- 
tism in  primitive  times  was  by  planting.  On  these  grounds, 
which  have  been  mentioned,  it  seems  doubtful  whether  bap- 
tism by  immersion  was  ever  practised  by  the  apostles.  But 
there  are  some  circumstances  which  render  it  probable.  The 
passage  of  scripture  which  most  favours  the  idea,  is  in  the 
Epistle  of  Paul  to  the  Corinthians.  "  ^Moreover,  brethren,  1 
would  not  that  ye  should  be  ignorant,  how  that  all  our 
Fathers  were  under  the  cloud  ;  and  all  passed  through  the 
sea.  And  were  all  baptized  unto  Moses  in  the  cloud  and  in 
the  sea."  The  aposde  here  states  that  the  Israehtes  had  the 
means  of  salvation  by  Christ  and  external  signs,  similar  to 
those  which  are  used  under  the  gospel  dispensation ;  they 
drank  of  Christ,  the  spiritual  Rock  ;  they  were  overshadowed 
by  the  Holy  Spirit,  in  the  cloud  ;  and  were  baptized  in  the 
Bed  sea.  But  their  baptism  in  the  Red  sea  was  a  kind  of 
immersion  ;  the  waters  were  a  wall  on  their  right  hand  and 
on  their  left.  Therefore,  it  might  seem  probable,  that  the 
gospel  ordinance  was  sometimes  performed  by  immersion  ; 
or  at  least,  that  it  was  not  always  by  sprinkling.  But  it  is 
very  possible,  that  it  was  only  the  idea  of  the  water,  which 
the  apostle  had  in  his  mind.  Hence,  w^e  may  infer  that  he 
considered  the  mode  of  applying  \U  as  of  httle  importance. 
Further.    The  countries,  in  wliich  the  apostles  preached 


88  ON   BAPTISM. 

the  gospel,  were  in  a  warm  climate,  where  the  practice  of 
bathing  was  frequent  and  habitual.  Their  labours  were 
confined  principally  to  Palestine,  and  the  adjacent  region. 
Therefore,  since  it  appears  evident  from  scripture,  that  the 
mode,  in  which  water  is  to  be  apphed  in  baptism,  was  con- 
sidered of  little  importance,  it  is  probable  that  it  was  some- 
times apphed  by  immersion ;  as  this  would  be  coincident  with 
the  custom  of  the  countries  in  which  they  lived.  These 
observations  relate  to  the  mode  of  applymg  the  external  seal 
of  baptism.  We  will  now  return  to  the  consideration  of  the 
ordinance  itself.  Since  Baptism  is  an  act  of  dedication  to  a 
life  of  holiness,  and  the  duty  is  to  be  performed  between 
God  and  the  soul,  it  is  evident  that  to  perform  the  act 
acceptabl}'  to  God,  requires  faith  in  him  who  makes  the  dedi- 
cation. Baptism  is  a  religious  duty ;  and  one  of  the  most 
solemn  and  responsible  duties  which  devolve  on  the  creature. 
"  But  without  faith  it  is  impossible  to  please  him :  for  he 
that  Cometh  to  God  must  believe  that  he  is,  and  that  he  is 
a  rewarder  of  them  that  diligently  seek  him."  "  Whatsoever 
is  not  of  faith  is  sin."  Therefore,  it  is  evident,  that  no  one 
should  presume  to  offer  himself  or  his  children  in  baptism, 
until  he  has  reason  to  hope  that  he  has  faith  in  Christ ;  for 
if  the  act  is  performed  without  this  faith,  it  is  abomination  in 
the  sight  of  the  Lord.  Then  the  order  in  which  you  should 
proceed,  in  this  important  concern,  if  you  would  obey  the 
will  of  God  is,  first  to  love  God,  his  worship,  and  his  service'; 
which  will  afford  you  evidence  that  you  have  faith  ;  then,  to 
make  a  publick  dedication  of  yourself  to  God,  to  his  worship, 
and  to  his  service ;  and  afterward  to  dedicate  your  children 
to  the  same  service.  This  w^ill  appear  still  more  evident, 
when  we  shall  hereafter  consider  the  subjects  of  baptism. 
And  if  3^ou  have  these  necessary  quahfications ;  that  is,  if  you 
have  reason  to  hope  that  you  love  God,  his  worship,  and  his 
service ;  you  neglect  a  very  important  duty,  if  3'ou  do  not 
pubhckly  dedicate  yourself  to  his  service  by  baptism.  The 
scriptures  seem  to  represent  baptism,  when  circumstances 
will  admit  of  it,  to  be  essential  to  salvation.  He  that  believ- 
eth  and  is  baptized  shall  be  saved.  Therefore,  do  not  suffer 
the  adversary  to  beguile  you  of  your  eternal  interest,  by 
suggesting  to  you  that  you  can  be  a  Christian  without  making 
a  publick  profession.  If  you  neglect  this  plain  duty,  Christ 
will  withdraw  his  Spirit,  whatever  may  have  been  your  past 
experience,  and  leave  you  to  darkness  and  doubt ;  perhaps 
to  perish  in  your  sins.  "  Therefore,  present  your  bodies  a 
living  sacrifice,  holy,  acceptable  unto  God,  which  is  your 
reasonable  service."    (The  subject  is  to  be  continued.) 


I 


SERMON   XII. 

ON  BAPTISM. 

[second.] 

Matt,  xxviii.  19. — Go  ye,  therefore,  and  teach  all  nations,  baptizing  them  in  the 
name  of  the  Father,  and  of  the  Son,  and  of  the  Holy  Ghost. 

The  text,  as  was  observed  in  a  former  discourse  on  this 
subject,  contains  the  commission  which  Christ  gave  to  his 
disciples,  when  he  was  about  to  take  his  leave  of  them  and 
ascend  to  his  Father.  It  was  proposed  to  treat,  in  these  dis- 
courses, only  the  latter  part  of  the  commission,  that  which 
relates  to  baptism.  The  ideas  to  be  communicated,  on  this 
subject,  were  to  be  arranged  under  the  following  questions — 
What  is  baptism?  Who  are  proper  subjects  of  it?  What 
is  the  design  of  it  1  And,  what  the  utility  of  it  ?  The  nature 
of  baptism,  and  the  modes  of  applying  the  seal  of  it,  were 
illustrated  in  the  former  discourse.  We  are  now  to  contem- 
plate the  subjects,  the  design,  and  the  utilit}^  of  it.  Respecting 
each  of  these  points,  there  have  been  diversities  of  opinion, 
but  particularly  with  regard  to  the  first — the  proper  subjects 
of  baptism.  And  this  diversity  of  opinion  has,  in  many  in- 
stances, led  the  opposite  parties  into  dangerous  extremes. 
On  the  one  hand,  many,  in  their  zeal  to  recommend  infant 
baptism,  have  attempted  to  maintain  that  baptism  is  regene- 
ration ;  and  thus  lead  many  to  imagine  that  they  are  regene- 
rated, merely  because  they  have  been  baptized.  This  is, 
perhaps,  one  of  the  most  influential  and  fatal  causes  of  carnal 
security  which  has  ever  been  devised.  On  the  other  hand, 
some  have  been  so  much  in  the  habit  of  ridiculing  the  baptism 
of  infants,  as  to  be  led  to  neglect,  and  almost  to  hate,  their 
own  offspring.  Go  into  those  famihes,  where  they  are  in  the 
habit  of  ridiculing  infant  baptism,  and  you  will  find  an  almost 
total  want  of  family  discipline,  and  an  entire  neglect  of  reli- 
gious instruction.  "  My  brethren,  these  things  ought  not  so 
to  be."  This  want  of  candour  and  charity,  if  suffered  to 
continue,  will  drown  millions  of  precious  souls  in  eternal  per- 
dition. Then,  for  the  honour  of  Christ  and  the  prosperity  of 
religion,  let  us  lay  aside  our  prejudices,  and  let  us  contemplate 
the  subject  before  us  with  candour  and  impartiality.     Then, 

II.  Who  are  proper  subjects  of  baptism? — That  is,  who 
may  with  propriety,  and  according  to  the  directions  of  scrip- 


to  ON   BAPTISM. 

ture,  be  publickiy  dedicated  to  a  life  of  holiness ;  given  to 
God,  to  his  worship  and  service? 

1.  All  true  believers  in  Jesus  Christ,  are  proper  subjects  of 
this  ordinance.  This  is  a  point  which  is  generally  acknow- 
ledged ;  therefore,  it  needs  but  little  proof  A  few  passages 
of  scripture  shall  suffice.  "  And  the  eunuch  said.  See,  here 
is  water,  what  doth  hinder  me  to  be  baptized.  And  Philip 
said.  If  thou  behevest  with  all  thine  heart,  thou  mayest." 
"  He  that  believeth  and  is  baptized  shall  be  saved."  "  Can 
any  man  forbid  water,  that  these  should  not  be  baptized,  who 
have  received  the  Holy  Ghost  as  well  as  we?"  Agreeably 
to  these  injunctions  of  scripture,  the  believer  is  to  present 
himself  before  the  church  and  congregation,  (when  circum- 
stances will  admit,)  and  publickiy  dedicate  himself  to  the 
service  of  the  Lord.  Thus,  he  becomes  the  subject  of  the 
dedication.  And  it  is  the  duty  of  the  minister  of  Christ,  ac- 
cording to  the  commission  in  the  text,  to  apply  the  external 
seal,  designating  that  he  belongs  to  the  flock  of  Christ.  Thus, 
he  becomes,  also,  the  subject  of  the  external  seal. 

2.  The  children  of  behevers  are  proper  subjects  of  baptism. 
We  are  taught  this  by  express  scripture.  The  unbeheving 
husband  is  sanctified  by  the  wife,  and  the  unbelieving  wife  is 
sanctified  by  the  husband ".  else  were  your  children  unclean ; 
but  now^  are  they  holy."  The  apostle  here  asserts,  that  the 
children  of  believers  are  in  some  sense  holy  ;  and  that  the 
children  of  unbelievers  are  in  some  sense  unclean.  There 
appears  to  have  been  a  doubt,  in  the  minds  of  some,  whether 
it  was  consistent  for  a  believer  and  an  unbeliever  to  dwell 
together  in  the  marriage  relation ;  whether,  upon  the  conver- 
sion of  either  of  the  parties,  there  ought  not  to  be  a  separation. 
"  If  any  brother  hath  a  wife  that  believeth  not,  and  she  be 
pleased  to  dwell  with  him,  let  him  not  put  her  away."  It 
appears,  from  the  apostle's  answer,  that  this  doubt  arose 
partly  on  account  of  the  children  of  such  parents.  Now  if 
the  children  of  believers  and  of  unbehevers  were  considered, 
by  the  apostles  and  primitive  Christians,  as  standing  on  the 
same  footing  with  regard  to  the  ordinances  of  the  gospel, 
there  could  be  no  foundation  for  a  question  on  the  subject. 
But  if  we  suppose  that  there  was  a  difference  in  this  respect, 
we  readily  perceive  whence  the  difference  arose.  Suppose 
that  it  was  a  doctrine  inculcated  by  the  apostles,  that  the 
children  of  behevers  were  proper  subjects  of  baptism,  and 
that  the  children  of  unbehevers  were  not ;  then  a  difficulty 
immediately  arises  in  the  mind :  here  is  a  family  of  children ; 
one  of  the  parents  is  a  believer,  but  the  other  is  an  unbeliever. 
Now,  the  children  of  behevers  must  be  baptized,  but  the 
children  of  unbehevers  must  not ;  what  then  must  be  done 


ON   BAPTISM. 


^ 


with  this  family?     Thus  you  perceive  that  this  question, 
which  appears  to  have  arisen  in  the  minds  of  the  Corinthians 
respecting  the  standing  of  such  children,  would  naturally 
suggest  itself,  upon  the  supposition  that  the  children  of  be- 
lievers and  of  unbelievers  were  considered  as  standing  on  a 
different  footing  with  regard  to  the  ordinances  of  the  gospel ; 
but,  that  the  question  is  utterly  without  foundation,  if  we 
suppose  ther'e  was  no  such  difference.     Hence  we  infer,  that 
the  children  of  believers  and  of  unbelievers  stand  on  different 
ground  with  regard  to  the  church.     But,  let  us  attend  to  the 
apostle's  answer  to  the  question,  and  we  shall  see  what  this 
different  ground  is.     The  apostle  asserts,  that  by  the  intimate 
relation  which  the  unbelieving  partner  sustains  to  the  believ- 
ing, he  is  sanctified,  consecrated,  or  fitted ;  so  that  it  is  the 
same  with  regard  to  the  privileges  of  the  children  as  if  they 
were  both  believers.     But,  what  are  these  privileges  ?     Since 
the  unbeliever  is  thus  sanctified,  the  children  are  holy ;  but 
if  he  were  not  so  sanctified  they  would  be  unclean.     "  Else 
were  your  children  unclean ;  but  now  are  they  holy."     The 
meaning  evidently  is,  that  the  children  of  believers,  although 
they  are  born  sinners,  and  perhaps  are  still  under  the  bondage 
of  iniquity ;  yet,  on  account  of  the  intimate  "relation  which 
they  sustain  to  their  parents,  and  the  subjection  they  are  un- 
der to  their  authority,  they  are  constituted  holy,  in  such  a 
manner  that  they  may  be  dedicated  to  the  service  of  God. 
But  the  children  of  unbelievers  are  unclean ;  that  is,  they 
may  not  and  cannot  be  dedicated  to  God,  unless  they  are 
placed  under  the  authority  of  believers.     (That  the  children 
of  unbehevers  may  be  dedicated  to  the  service  of  God,  when 
they  are  thus  placed  under  the  authority  of  believers,  is  to  be 
shown  under  the  next  head.)     It  is  very  evident  that  the 
word  holy,  in  this  connexion,  can  have  no  other  meaning. 
It  cannot  mean,  that  the  children  of  believing  parents  are  all 
i-egenerate — born  of  the  Spirit,  and  in  this  sense  holy.     What 
other  possible  meaning,  then,  can  it  have,  but  that  which  has 
been  affixed  to  it  in  the  foregoing  explanation.     And,  that 
this  is  a  very  consistent  interpretation  may  be  shown  from 
the  manner  in  which  the  word  holy  is  applied  in  other  parts 
of  scripture.     It  is  often  used  to  designate  the  persons  and 
things  which  were  devoted  to  the  service  of  the  Lord :  thus, 
the  priests  were  called  holy ;  the  garments  holy ;  the  temple, 
the  altar,  and  the  sacred  utensils,  were  called  holy ;  because 
they  were  devoted  to  the  service  of  God,  and  his  sanctuary. 
Therefore,  it  is  consistent  with  the  meaning  of  the  word  in 
other  parts  of  scripture,  to  say,  that  the  children  of  believers 
are  here  called  holy,  because  they  may  properly  be  devoted  to 
the  service  of  the  Lord,  dedicated  to  a  hfe  of  holiness.    Those 


92  ON   BAPTISM. 

expositions  which  are  given  of  this  passage  of  scripture,  to 
evade  its  force,  are  too  futile  to  need  any  refutation. 

Besides  this  direct  proof,  in  favour  of  infant  baptism,  there 
is  much  collateral  evidence.  The  New  Testament  was  given 
us  as  a  supplement  to  the  Old,  to  show  what  alterations  were 
made,  by  the  gospel  dispensation ;  to  show  what  was  done 
away,  and  what  new  duties  were  required.  So  that  the  Old 
Testament  and  the  New,  conjointly,  constitute  the  rule  of  our 
duty.  Therefore,  whatever  ordinance  Christ  instituted,  for 
his  church,  under  the  Jewish  dispensation,  remains  in  its  full 
force  under  the  gospel  dispensation,  unless  it  is  expressly 
abrogated  in  the  New  Testament.  Now,  circumcision  was 
appointed  by  God  to  designate  his  peculiar  people  ;  it  was 
designed  as  a  seal,  to  signify  that  they  were  devoted  to  the 
service  of  God.  That  this  was  the  design  of  circumcision  is 
very  evident.  The  prophet  Jeremiah  says,  to  the  men  of 
Judah  and  Jerusalem,  "  Cii'cumcise  yourselves  to  the  Lord  ;" 
that  is,  devote  yourselves  to  his  service.  The  soul,  who  was 
uncircumcised,  although  he  were  by  birth  a  Jew,  was  to  be 
cut  off  from  his  people,  because  he  had  not  been  devoted  to 
the  service  of  the  Lord.  But,  as  we  have  seen,  baptism  is 
instituted,  by  Christ,  under  the  gospel  dispensation,  for  the 
same  purpose ;  to  signify  that  they,  to  whom  this  seal  is  ap- 
plied are  devoted  to  the  service  of  the  Lord,  dedicated  to  a 
life  of  holiness.  Now,  this  ordinance,  under  the  Jewish  dis- 
pensation, was  administered  to  children  as  well  as  adults  ; 
and  Christ  has  made  no  limitation  in  the  New  Testament. 
Who,  then,  shall  presume  to  say,  that  it  is  to  be  applied  only 
to  believers  ! 

Further.  An  argument  may  be  drawn  from  the  nature  of 
the  ordinance,  which  will  go  very  far,  with  candid  minds,  in 
proving  the  propriety  of  infant  baptism.  The  believer  feels 
himself  bound,  in  consequence  of  what  Christ  has  done  for 
him,  to  devote  himself  to  the  service  of  the  Lord,  by  baptism  : 
and  is  he  not  under  the  same  obligation,  to  devote  his  children, 
and  all  who  are  subject  to  his  authority,  to  the  service  of  Christ? 
Conscience  will  enforce  this  duty.  The  redeemed  sinner, 
who  exercises  suitable  returns  of  gratitude  to  Christ,  for  the 
hope  of  salvation,  cannot  be  satisfied  until  he  has  dedicated 
himself  and  all  under  his  authority  to  the  service  of  his  Re- 
deemer. The  Christian  parent,  who  has  an  anxious  desire 
for  the  salvation  of  his  children,  will  not  rest  satisfied,  until 
he  has  committed  them  to  God,  to  whom  he  has  committed 
the  keeping  of  his  own  soul.  And  this  he  will  do,  in  his  daily 
prayers.  Why,  then,  should  he  not  do  it  in  a  publick  manner  ? 
It  does  seem  as  if  every  devoted  servant  of  Christ,  if  he  were 
not  kept  back  by  prejudice,  would  feel  it  to  be  his  duty  pub- 


ON   BAPTISM.  93 

iickly  to  devote  his  children  to  God,  that  he  might  thus  mani- 
fest his  zeal  for  the  Lord  of  hosts.  But,  if  children  are  to  be 
thus  devoted  to  the  service  of  the  Lord,  why  should  not  the 
seal  be  applied.  This  was  appointed  by  Christ,  to  designate 
those  who  were  devoted  to  his  service.  Therefore,  it  is  the 
duty  of  ministers,  thus  to  apply  the  seal,  according  to  the  ap- 
pointment of  their  divine  ]\laster.  Thus,  the  nature  of  the 
ordinance  shows  the  propriety  of  infant  baptism. 

Again.  It  is  a  fact,  well  authenticated  by  history,  that  in 
the  first  centuries,  the  ordinance  of  baptism  was  administered 
to  infants ;  therefore,  it  must  have  been  the  practice  of  the 
apostles ;  for  it  is  unreasonable  to  suppose,  that  Christians 
would  designedly,  alter  the  institutions  of  Christ :  but  if  in- 
fant baptism  is  an  innovation ;  since  it  was  so  early  practised, 
it  must  have  been  a  wilful  perversion  of  the  institution  of 
Christ.  Therefore,  christian  charity  demands  that  we  should 
consider  infant  baptism,  as  a  divine  institution.  Thus,  we 
have  express  scripture,  and  the  strongest  collateral  evidence, 
to  prove,  that  infant  baptism  is  an  institution  of  Christ.  And 
what  Christ  has  instituted,  for  his  church,  is  for  ever  binding. 
Therefore,  the  children  of  believers  are  to  be  baptized. 

3.  The  servants  of  behevers  are  proper  subjects  of  baptism ; 
those,  who  are  bought  with  their  money,  or  in  any  other  way, 
subjected  wholly  to  their  authority,  are  to  be  dedicated  to 
the    service  of  God.     The  apostles   baptized  believers   and 
their  household.    Silas  baptized  Lydia  and  her  household ;  the 
jailer  and  all  his ;  and  Paul  baptized  the  household  of  Ste- 
phanus.    Therefore,  since  the  word  household  is  used  to  com- 
prise servants,  as  well  as  children,  we  are  necessarily  led  to 
the  conclusion,  that  the  apostles  did  baptize  servants.     But 
there  are  passages,  in  the  Old  Testament,  still  more  express. 
God  said  to  Abraham,  "  He  that  is  born  in  thy  house,  and  he 
that  is  bought  with  thy  money,  must  needs  be  circumcised." 
And  since  this  was  a  duty  enjoined  upon  the  church,  under 
the  Jewish  dispensation  ;  and  has  never  been  countermanded 
by  any  precept  of  the  gospel,  it  must  still  be  the  duty  of  every 
believer  in  Jesus  Christ.     Further  :  It  will  be  acknowledged 
by  all,  that  it  is  the  duty  of  the  Christian  to  devote  himself, 
and  all  his,  to  the  service  of  the  Lord ;  but  his  servants  are 
his,  and  are  subject  to  his  authority  ;  therefore,  it  is  his  duty 
to  dedicate  them  to  a  holy  life ;  and  by  his  authority  over 
them,  he  is  enabled  so  to  do.     Thus,  the  children  of  unbe- 
lievers, when  they  become  subject  to  the  authority  of  believ- 
ers, are  fit  subjects   of  baptism.     Hence   we  may   readily 
perceive  what  constitutes  an  individual  a  fit  subject  of  that 
ordinance.     It  is,  when  he  is  himself  a  believer,  or  is  subject 
to  the  control  of  one,  who  can  make  the  dedication  in  faith. 

9 


94  ON   BAPTISM. 

If  either  of  these  are  wanting,  baptism  cannot  be  performed ' 
for  if  the  dedication  is  not  made  in  faith,  it  is  abomination  to 
the  Lord;  and  no  one  can  promise  that  an  individual  shall 
lead  a  holy  hfe,  if  he  has  no  authority  or  influence  to  induce 
him  to  obey  the  precepts  of  the  gospel.  Thus  it  is  the  duty 
and  the  joy  of  the  believer  to  devote  himself,  and  his  house- 
hold, to  the  service  of  God.  Says  Joshua,  "  As  for  me  and 
my  house  we  will  serve  the  Lord."  And  God  says  of  Abra- 
ham, "  I  know  him,  that  he  will  command  his  children,  and  his 
household  after  him,  and  they  shall  keep  the  way  of  the  Lord, 
to  do  justice  and  judgment."  From  this  view  of  the  subject, 
you  perceive  there  can  be  no  difficulty,  as  to  the  age,  at  which 
children  cease  to  be  proper  subjects  of  dedication  by  their  pa- 
rents. You  are  doubtless  aware,  that  this  is  often  raised,  as  an 
objection  to  what  is  called  infant  baptism,  that  the  defenders 
of  it  cannot  tell  how  far  children  may  be  advanced  in  age 
before  it  is  rendered  improper,  on  that  account,  that  they 
should  be  offered  in  baptism  by  their  parents.  But  the  difficul- 
ty must  arise  from  some  mistaken  view  of  the  subject.  Ac- 
cording to  the  views  which  we  have  just  taken  of  baptism, 
there  is  no  foundation  for  such  a  doubt.  Parents  may  dedi- 
cate their  children,  by  baptism,  at  any  age,  until  their  chikh-en 
are  capable  of  dedicating  themselves ;  or  until  they  cease  to  be 
subject  to  the  authority  of  their  parents.  Parents  are  not  re- 
quired to  use  compulsory  measures,  of  an  extraordinar}'  kind, 
to  induce  their  children  to  be  baptized ;  but  only  such  influence 
and  authority  as  they  use  on  other  occasions.  ]f  these  are 
insufficient,  such  children  may  be  viewed  as  if  they  were 
not  under  the  authority  of  their  parents. 

When  the  child,  who  has  been  thus  dedicated  by  the  parent, 
in  baptism,  becomes  a  believer  in  .Tesus,  he  is  to  come  forward, 
in  a  publick  manner,  and  renew  the  dedication  in  his  own 
name.  It  has  been  already  shown  by  proof,  from  the  scrip- 
tures, that  it  is  the  duty  of  every  believer  to  make  a  pub- 
lick  surrender  of  himself  to  God.  But  this  he  has  never 
done,  if  he  has  been  dedicated  only  by  his  parents.  Infant 
baptism  regards  the  duty  of  the  parents  only,  it  has  no  refer- 
ence to  the  duty  of  the  child.  Therefore,  self-dedication  is  a 
duty,  which  is  not  superseded  by  infant  baptism.  But,  when 
the  believer  renews  the  dedication,  in  his  own  name,  the  seal 
of  the  ordinance  is  not  to  be  applied.  The  application  of 
water,'as  has  been  before  stated,  is  a  seal  used  to  signif^^that 
the  individual  to  whom  it  is  applied  is  dedicated  to  a  holy  life. 
But  the  child,  who  has  been  dedicated  by  his  parents,  has 
already  received  this  seal ;  therefore  it  is  not  to  be  reapplied. 

A  few  observations  shall  close.  God  has  promised  his 
peculiar  favour  and  blessing  to  believers,  and  their  children. 


I 


ON   BAPTISM.  95 

"  1  will  be  a  God  unto  thee,  and  to  thy  seed  after  thee." 
But  God  does  not  view  the  children  of  believers,  as  entitled 
to  his  promised  blessing,  unless  they  have  been  dedicated  to 
him.  After  God  thus  promises  to  be  a  God  to  Abraham  and 
his  seed,  he  says,  "Thou  shalt  keep  my  covenant;  therefore, 
thou  and  thy  seed  after  thee,  every  man  child,  among  you, 
shall  be  circumcised."'  Therefore,  parents,  who  neglect  to 
dedicate  their  children  to  God,  deprive  them  of  their  title  to 
the  blessings  which  he  has  promised.  Has  God  promised 
to  be  a  kind  parent  to  your  children,  the  guide  of  their  youth, 
and  the  support  of  their  age,  and  their  everlasting  consolation, 
if  you  will  devote  them  to  him,  and  train  them  for  his  service  ? 
And  will  you,  by  neglect,  deprive  them  of  their  title  to  these 
blessings  ?  The  baptism  of  children  is  sometimes  considered, 
as  a  matter  of  small  importance.  But  this  is  evidently  owing 
either  to  the  want  of  suitable  reflection  ;  or  to  some  incorrect 
view  of  the  nature  of  the  ordinance.  Besides,  if  we  could  not 
see  the  utility  of  infant  baptism,  since  it  is  an  ordinance  of 
Jesus  Christ,  our  divine  blaster,  Christians  should  by  no 
means  neglect  it.  Further  :  There  is  another  way,  in  which 
you  may  deprive  your  children  of  their  title  to  God's  blessing. 
if  you  neglect  to  perform  the  promises,  which  you  make  in 
baptism,  there  is  no  validity  in  the  dedication.  You  dedicate 
them  to  a  holy  life,  and  promise  to  train  them  up  for  God  ; 
but  if  you  do  not  perform  the  covenant,  on  your  part,  you  can 
have  no  title  to  those  blessings,  which  God  has  promised  upon 
that  condition.  But  on  the  other  hand,  if  you  have  pubhckly 
consecrated  your  children  to  God,  and  are  training  them  up 
for  his  service,  according  to  the  directions  of  the  gospel,  you 
have  the  greatest  reason  to  believe,  that  God  will  take  them 
for  his  own;  "that  he  will  guide  them  by  his  counsel,  while 
they  live,  and  afterward  receive  them  to  glory."  (The 
subject  is  to  be  continued.) 


SERMON  XIII. 

ox  BAPTISM. 

[third.] 

Matt,  xxviii.  19. — Go  ye,  therefore,  and  teach  all  nations,  baptizing  them  in  the 
name  of  the  Father,  and  of  the  Son,  and  of  the  Holy  Ghost. 

It  was  my  object,  in  the  two  former  discourses  on  this  sub- 
ject, to  show  what  baptism  is ;  and  who  are  proper  subjects  of 
it.  It  yet  remains  to  illustrate,  according  to  the  plan  which 
was  suggested,  the  design  and  the  utility  of  the  ordinance. 

God  is  perfectly  acquainted  whh  the  nature  and  the  ne- 
cessities of  his  creatures.  And  the  ordinances,  which  he 
hath  appointed  for  them,  are  adapted  to  their  circumstances, 
with  infinite  skill  ;  important  in  design  ;  and  extensive  in 
utility.  But  such  is  the  depravity  of  the  human  heart,  and 
such  the  subtilty  of  the  adversar}^  that  the  ordinances  of  God, 
which  were  designed  for  our  good,  are  often  so  misused,  as 
to  prove  a  snare  to  the  soul.  God,  in  accommodation  to  the 
imperfection  of  the  human  mind,  has  instituted  ordinances 
accompanied  with  external  signs;  by  which  the  internal 
exercises  of  the  heart  are  represented.  Thus  the  mind  is 
assisted,  in  understanding  the  nature  of  the  ordinance ;  the 
heart  more  deeply  affected  with  the  solemn  duty  ;  and  the 
memory  impressed  with  the  transaction.  But  we  are  so 
much  inclined  "  to  pervert  the  right  ways  of  the  Lord,"  that  we 
often  depart  from  the  simplicity  of  the  gospel,  in  our  obser- 
vance of  God's  positive  institutions.  ^^  e  are  inclined  to  en- 
thusiasm and  superstition  on  the  one  hand  ;  and  to  indifference 
and  negligence  on  the  other.  Some  trust  principally  in  the 
efficacy  of^  the  external  ceremony,  and  very  much  neglect  the 
exercises  of  the  soul,  which  it  is  designed  to  represent.  This 
leads  them  to  enthusiastick  ideas  and  expressions  about  the 
efficacy  of  the  form  ;  and  to  a  superstitious  exactness  in  the 
application  of  it.  This  was  the  sin  of  the  Pharisees.  They 
had  lost  the  power  of  religion,  and  trusted  in  the  external 
forms.  They  scrupulously  practised  the  baptism  of  cups  and 
of  platters,  and  other  external  purifications :  but  within  they 
were  full  of  extortion  and  excess.  They  paid  tithes  of  mint, 
and  anise  and  cummin,  but  omitted  the  weightier  matters  of 
the  law,  judgment,  mercy  and  faith.  This,  too,  was  the  source 
of  the  popish  superstition.  As  vital  piety  declined,  a  formal 
show  of  religion,  took  its  place.     Hence  resulted  theu*  image 


ON   BAPTISiM.  97 

worsliip  ;  and  their  sacrilegious  forgiveness  of  sins,  and  their 
numerous  baptisms. — And  this  propensity  to  trust  in  the  sign, 
rather  than  in  the  thing  signified,  has  great  influence  on  the 
conduct  of  many  at  the  present  day.  When  we  sit  down  at 
the  table  of  the  Lord,  to  taste  the  memorials  of  his  dying  love, 
we  are  in  danger  of  resting  satisfied  with  partaking  of  the 
symbols  of  his  body  and  blood,  without  feasting,  by  laith,  on 
the  bread  of  hfe.  \\  hen  we  have  devoted  ourselves  to  God, 
by  baptism,  we  are  inchned  to  trust  in  the  efficacy  of  the  or- 
dinance, and  to  forget  the  vows  we  made.  And  we  are  in 
danger  of  putting  such  confidence  in  the  supposed  excellency 
of  the  mode  in  which  we  have  be#n  baptized,  as  greatly  to 
hinder  our  growth  in  grace.  On  the  other  hand,  man}'  are 
inchned  to  indifference  and  neghgence  as  to  the  external  form 
of  religious  duties.  The}'  suppose,  that  if  they  have  grace  in 
the  heart  it  is  sufficient :  that  they  need  not  adopt  the  exter- 
nal forms  of  religion ;  that  if  they  commune  with  Christ  in 
their  heart,  there  is  no  necessity  of  their  sitting  down  with 
him  at  his  table ;  that  if  they  lead  a  holy  hfe,  a  publick  dedi- 
cation is  of  no  importance.  But  it  should  be  recollected, 
that  these  external  forms  are  the  appointment  of  God,  and 
what  he  has  pronounced  important,  we  have  no  right  to  neg- 
lect. "  A^  hat  God  hath  cleansed  that  call  not  thou  common." 
The  impropriety  of  such  views  and  feelings,  with  regard  to 
baptism,  will  appear  manifest,  when  we  contemplate  the  de- 
sign and  the  utihty  of  the  ordinance. 

I.  A\  hat  is  the  design  of  baptism  ? 

1.  Baptism  is  designed,  as  a  trial  of  faith. — There  are  many 
acts  of  obedience,  which  God  requires  of  the  saints,  merely 
as  exhibitions  of  their  faith,  that  is,  of  their  love  to  God,  and 
their  trust  in  him.  Indeed  every  act  of  obedience,  which 
God  requires,  has  some  reference  to  that  object ;  the  trial  of 
our  faith.  Such  was  the  act  of  obedience,  which  was  required 
of  Abraham ;  that  he  should  offer  his  son  Isaac  upon  the 
altar.  And,  as  baptism  is  an  act  of  obedience,  it  is  a  trial  of 
faith.  But  it  appears  from  many  circumstances,  that  baptism 
was  more  particularly  designed  as  a  trial  of  faith,  than  many 
other  duties.  The  benefit  to  be  derived  from  it  appears  to 
be  small,  in  comparison  with  the  self-denial,  which  the  perform- 
ance of  the  duty  requires.  At  first  view,  we  see  but  little 
utility  in  making  a  pubhck  dedication,  and  still  less  in  the 
application  of  water  as  a  seal.  But  it  requires  more  self-de- 
nial to  perform  it,  than  perhaps  any  other  Christian  duty. 
Most  of  the  other  duties  are  reputable  with  the  world  ;  but 
the  making  a  pubhck  proiession  of  rehgion,  is  often  attended 
with  ridicule  and  contempt.  Hence,  baptism  was  doubtless 
designed  as  a  trial  of  faith  ;  that  you  might  manifest  whether 

9* 


98  ON   BAPTISM. 

your  love  to  God,  is  sufficient  to  induce  you  to  suffer  reproach, 
lor  his  sake  ;  whether  you  will  obe}^  God,  when  you  cannot 
see  the  necessity  of  his  requisitions ;  and  whether  you  will 
trust  in  him,  when  he  requires  you  to  stand  forth  in  face  of 
the  world,  and  to  declare  yourself  on  the  Lord's  side.  And 
it  has  often  proved  a  severe  trial.  Many  a  new  convert  has 
found  the  trial  too  great  for  his  weak  iaith  to  sustain ;  who 
through  fear  of  the  world,  and  for  wapt  of  sufficient  confi- 
dence in  God,  have  shrunk  from  this  duty,  and  passed  their  life 
in  darkness  and  doubt;  deprived  of  the  consolations  of  religion, 
and  all  their  lifetime  subject  to  bondage  through  fear  of  death. 

2.  Baptism  is  designed  as  a  mark  of  distinction  ;  to  desig- 
nate the  servants  of  the  Lord  ;  that  the  world  ma}'  know  them 
that  are  his  :  that  thus  God  may  display  before  mankind 
the  tokens  of  his  favour  to  his  servants,  and  may  recommend 
his  holy  religion,  by  their  exa^mple.  Thus  he  distinguished 
the  children  of  Isreal  from  the  Egyptians.  He  commanded 
them  to  sacrifice  a  lamb,  and  to  strike  the  blood  upon  the 
door  posts ;  that  he  might  display  the  tokens  of  his  favour  to 
his  people,  when  the  destroying  angel  should  pass  by  the 
Israelites,  and  slay  all  the  first-born  of  Egypt.  It  was  for 
this  purpose,  that  the  servants  of  God  were  to  be  sealed  in 
their  foreheads,  according  to  the  vision  of  St.  John.  "  And 
he  cjied  with  a  loud  voice  to  the  four  angels,  to  whom  it  was 
given  to  hurt  the  earth  and  the  sea  ;  saying,  hurt  not  the 
earth,  neither  the  sea,  nor  the  trees,  till  we  have  sealed  the 
servants  of  God  in  their  foreheads."  And  for  this  purpose  it 
is,  that  the  servants  of  the  Lord  are  sealed,  by  baptism ;  that 
the  world  may  know  who  are  his  seiTants ;  that  they  may  see 
the  favour  of  God  manifested  to  them,  and  acknowledge  the 
worth  of  rehgion :  that  when  they  see  an  individual  who 
is  thus  devoted  to  God,  actuated  by  a  spirit  of  benevolence, 
"  filled  with  joy  and  peace,  in  believing,"'  borne  cheerfully 
along,  through  this  sinful  world,  by  the  hope  of  heavenly 
felicity ;  cheered  on  the  dying  bed,  by  the  consolation  of 
the  Spirit ;  and  rejoicing  in  view  of  eternit}' ;  they  may  know 
that  this  was  a  Christian ;  and  may  learn  whence  he  derived 
his  consolation  and  support.  Hence,  if  you  are  a  child  of 
God,  and  derive  consolation  and  support  from  his  Spirit ;  and 
you  do  not  publickly  join  yourself  to  the  company  of  the 
righteous,  you  rob  (lod  of  his  due,  and  religion  of  its  honour  ; 
for  mankind  will  be  thus  led  to  ascribe  to  human  nature  and 
to  morality,  that  which  is  due  only  to  God  and  religion. 

You  will  readily  perceive  from  this  view  of  the  subject,  and 
from  other  considerations,  that  baptism  is  not  designed  as  an 
act  of  initiation  into  a  particular  church.  It  is  designed  as  a 
trial  of  faith ;  and  as  a  seal  to  designate  the  servants  of  the 


ON    BAPTISM.  99 

Lord.  In  baptism,  a  covenant  is  made  between  God  and  the 
believer.  But  initiation  into  a  particular  church  is  performed 
by  covenant  between  the  individual  believer  and  the  members 
of  that  particular  church.  This  is  a  covenant,  which  is  entire- 
ly distinct  tVom  baptism  ;  and  the  privileges  which  result  from 
tlie  compact,  are  of  a  different  kind.  Hence  we  may  discover, 
what  relation  baptized  children  sustain  to  the  church.  By 
tlieir  baptism,  simply  considered,  they  are  in  no  sense  con- 
nected with  any  particular  church.  But  in  consequence  of 
the  covenant,  entered  into  between  the  parent  and  the  church, 
the  children  sustain  a  secondary  relation  to  that  church. 
They  are  connected  with  it  through  the  medium  of  their  pa- 
rents. Thus  the  parent,  when  he  joins  the  church,  subjects 
himself  to  their  authority  and  discipline ;  and  they,  on  their 
part,  promise  to  watch  over  him  in  the  Lord,  and  to  assist 
liim  in  the  discharge  of  his  duties.  But  the  parent  has  dedi- 
cated his  child  to  God  ;  and  it  is  the  duty  of  the  church  to  see 
tliat  his  vows  are  performed,  and  to  assist  him,  if  assistance 
is  necessary.  If  the  parent  neglects  his  duty  to  the  child,  he 
is  disciplinable ;  but,  if  through  the  perverseness  of  the  child, 
he  is  unable  to  train  him  for  God,  the  church  is  bound  to  in- 
terpose ;  and  to  assist  the  parent  by  their  influence  and  au- 
thority. Thus  the  child  sustains  a  secondary  connexion  with 
the  church,  by  which  he  is  amenable  to  their  authority. 
And  since  this  relation  is  of  a  secondary  nature ;  since  the 
child  has  made  no  covenant  with  the  church  ;  he  cannot  be 
subject  to  what  is  called  church  censures ;  that  is,  to  church 
admonitions,  suspensions,  and  excommunications;  but  only 
to  that  influence  and  authority,  which  human  regulations 
afford.     But, 

IV.  A^'hat  is  the  utiUty  of  baptism  ? 

The  primary  benefits  resulting  from  baptism,  are  the  bless- 
ings which  God  has  promised  to  those  who  are  devoted  to  his 
service.  ''  W  hosoever  shall  confess  me  before  men,  him  will 
I  confess  before  my  Father,  which  is  in  heaven.  But  whoso- 
ever shall  deny  me  before  men,  him  will  I  also  deny  before  my 
P^ather  which  is  in  heaven."  Christians  may  expect  the  con- 
tinual favour  and  blessing  of  God  while  they  profess  attachment 
to  him,  and  walk  according  to  his  statutes,  and  ordinances. 
"  In  all  thy  ways  acknowledge  him,  and  he  shall  direct  thy 
paths."  "Him  that  honoureth  me  I  will  honour;  but  he  that 
despiseth  me,  shall  be  lightly  esteemed."  But  they  have  no 
right  to  expect  the  blessing  of  God,  who  live  in  the  neglect  of  a 
known  duty. — God  promises  his  special  blessing  to  baptized 
children.  "  1  will  be  a  God  to  thee,  and  to  thy  seed  after  thee  ;" 
that  is,  to  those  who  were  devoted  to  him.  Christ  manifested 
particular  regard  for  the  children,  who  were  brought  to  him, 


100  ON   BAPTISM. 

for  his  blessing,  and  declared  such  to  be  peculiar  favourites  of 
God.  "  And  they  brought  young  children  to  him,  that  he 
should  touch  them ;  but  his  disciples  rebuked  those  that 
brought  them.  But  when  Jesus  saw  it,  he  was  much  dis- 
pleased, and  said  unto  them,  Suffer  little  children  to  come  unto 
me  :  for  of  such  is  the  kingdom  of  God."  It  w^ould  be,  by 
no  means,  a  forced  construction  upon  this  passage  of  scrip- 
ture to  say,  that  Christ  designed  to  communicate  the  idea,  that 
the  kingdom  of  heaven  consists  principally  of  those,  who  have 
been  thus  dedicated  to  him  in  their  infancy.  That  this  is  a 
correct  sentiment  appears  from  other  passages  of  scripture. 
"  Train  up  a  child  in  the  way  he  should  go,  and  when  he  is  old 
he  will  not  depart  from  it."  And  the  same  truth  is  taught  by 
the  recent  outpourings  of  God's  Spirit.  It  is  known  that  in 
revivals  of  religion,  a  very  large  proportion  of  the  converts  are 
of  those,  who  have  been  baptized  in  their  infancy. 

Besides  the  blessings  promised  to  the  believer  and  his  seed, 
there  are  other  benefits  to  be  derived  from  the  ordinance  of 
baptism.  It  often  has  a  salutary  effect  upon  those  who  wit- 
ness the  dedication.  It  is  a  powerful  appeal  to  our  hearts, 
when  our  kindred,  and  friends,  and  neighbours,  pubhckly  dedi- 
cate themselves  to  God.  When  we  see  those,  in  whose  recti- 
tude we  confide,  and  whose  judgment  we  revere,  come  forward 
and  publickly  profess  the  religion  of  Jesus,  we  can  scarcely 
avoid  being  convinced  of  its  truth,  and  of  its  sovereign  influ- 
ence upon  the  heart. — And  if  we  are  already  convinced  of 
the  truth  of  the  christian  faith,  we  cannot  but  be  ashamed  of 
our  pride,  our  negligence,  or  our  cowardice,  when  we  see 
others,  with  humble  boldness  own  their  Saviour ;  while  we, 
through  self-sufficiency,  through  a  fondness  for  earthly  toys,  or 
through  fear  of  reproach,  refuse  to  take  the  vow^s  of  God  upon 
us.  Witnessing  the  admistration  of  baptism,  has  often  been 
the  means  of  conversion ;  and  many  have  dated  the  com- 
mencement of  their  spiritual  life,  from  the  exhibition  of  this 
solemn  scene.  I'urther :  The  ordinance  of  baptism  has  a 
salutary  influence  upon  the  subjects  of  it.  It  is  a  restraint 
upon  them,  to  keep  them  from  indulging  in  sinful  practices ; 
in  idle  conversation ;  or  in  vain  amusements.  Such  is  the 
wickedness  of  human  nature  that  we  are  often  more  power- 
fully restrained  by  the  fear  of  man,  than  by  the  fear  of  God. 
If  we  have  only  paid  our  vows  to  God  in  secret ;  when  we  go 
out  among  mankind,  we  may  be  tempted  to  do  many  things, 
which  are  inconsistent  with  our  resolutions ;  because  we  are 
sensible,  that  they  are  unacquainted  with  the  vows  we  have 
made.  But  if  we  come  forward,  in  the  face  of  angels  and 
nen,  renounce  the  sins  and  follies  of  the  world,  and  dedicate 
ourselves  to  God,  the  fear  of  ridicule  and  contempt  from  the 


ON    BAPTISM.  101 

world,  will  keep  us  from  violating  our  vows.  Then  we  gain 
a  very  important  advantage,  when  we  can  enlist  this 
propensity  of  human  nature  on  the  side  of  religion,  when 
the  fear  of  man  can  be  made  to  assist  in  keeping  us  from  sin. 
Baptism  is  a  restraint  upon  the  believer  in  another  way. 
Every  true  believer  is  concerned  for  the  honour  of  Christ, 
and  his  religion  ;  and  if  he  has  made  a  profession  of  religion, 
the  honour  of  both,  as  he  will  readil}^  perceive,  is  intimately 
connected  with  his  conduct  and  conversation.  Therefore, 
on  account  of  the  love  he  bears  to  Christ,  and  the  respect  he 
has  for  religion,  his  baptism  wnll  be  a  powerful  restraint  to  keep 
him  from  sin,  and  a  constant  motive  to  the  practice  of  the 
Christian  duties. 

Thus  1  have  attempted,  in  a  summary  manner,  to  point 
out  to  you  the  nature,  the  subjects,  the  design,  and  the  util- 
ity of  baptism.  The  object  has  been  to  lead  you  to  correct 
views  of  the  duty,  and  to  induce  you  to  devote  yourselves  to 
the  service  of  Christ.  If  it  has  had  no  such  tendency  the 
object  is  lost.  Let  us  therefore  sum  up  the  profit,  which  we 
have  derived  from  these  three  discourses ;  "for  every  one  of 
us  shall  give  account  of  himself  to  God.''  Baptism,  as  has 
been  illustrated,  is  publick  dedication  to  a  holy  life  :  it  is  ded- 
ication to  the  worship  and  service  of  God.  And  are  you 
willing  to  lead  a  holy  life ;  to  walk  according  to  the  precepts 
of  the  gospel  ?  Are  you  willing  to  renounce  the  sins  and  fol- 
lies of  the  world  ;  to  become  a  humble  follower  of  Christ ; 
and  to  worship  and  serve  him  ?  If  you  are  not,  you  are  unfit 
for  heaven  ;  unfit  to  be  a  member  of  Christ's  family,  and  have 
no  right,  in  your  own  name,  to  receive  the  seal  of  baptism. 
And  if  you  cannot  be  persuaded  to  serve  Christ  now,  what 
reason  have  you  to  believe  you  ever  will  be  ?  But  if  30U 
love  Christ,  and  his  service,  and  are  willing  to  put  your  trust 
in  him,  Christ  is  ready  to  receive  you ;  and  you  may  make  a 
publick  surrender  of  yourself  to  him.  And  what  is  there  in 
the  service  of  Christ,  which  you  dislike  ?  His  service  is  per- 
fect freedom  ;  "  his  yoke  is  easy  and  his  burden  is  light." 
And  the  reward  which  he  promises  to  his  servants,  is  joy  and 
peace  in  believing :  the  free  pardon  of  all  their  sins ;  and  an 
inheritance  in  heaven,  "  w^here  is  fulness  of  joy,  and  w^here 
there  are  pleasures  for  evermore."  Are  you  ashamed  to  be 
a  follower  of  Christ,  and  afraid  of  being  ridiculed  for  your 
singularity  ?  Remember  the  declaration  of  Christ,  "  Who- 
soever shall  be  ashamed  of  me,  and  of  my  words,  in  this 
adulterous  and  sinful  generation,  of  him  also  shall  the  Son  of 
Man  be  ashamed,  when  he  cometh  in  the  glory  of  the  Father, 
with  the  holy  angels."  And  if  you  love  Christ  and  his  service, 
you  may  devote  your  children  to  him ;  and  he,  who  when 


102  ON   BAPTISM. 

on  earth,  "  took  little  children  into  his  arms  and  blessed  them ; 
saying,  of  such  is  the  kingdom  of  heaven,"  will  protect  your 
offspring ;  and  if  you  will  train  them  in  his  service,  he  will 
not  suffer  them  to  be  lost.  "  He  shall  feed  his  flock  like  a 
shepherd  ;  he  shall  gather  the  lambs  with  his  arm,  and  carry 
them  in  his  bosom."  "  1  beseech  you  therefore,  brethren,  by 
tlie  mercies  of  God,  that  ye  present  your  bodies,  a  living 
sacrifice,  holy,  acceptable  unto  God,  which  is  your  reasonable 
service." 


SERMON  XIV. 

INTIMATE   ACQUAINTANCE  WITH    GOD    IS    THE   CHIEF  PRO- 
MOTER  OF  SELF-ABASEMENT. 

[first.] 

Jos'xlii.  5,  6. — I  have  heard  of  thee,  by  the  hearing  of  the  ear ;  but  now  mine  eye 
seetla  tlice.     Wherefore  I  abhor  myself,  and  repent  in  dust  and  ashes. 

The  dealings  of  God  with  his  servant  Job,  appear,  at  first 
view,  mysterious  and  severe.  God  speaks  of  him  as  a  perfect 
and  upright  man,  "  one  who  feared  God  and  eschewed  evil," 
so  that  there  was  none  like  him  in  the  earth.  And  his  conduct, 
in  his  extreme  sufferings,  proves  him  to  have  been  such.  In  all 
his  afflictions  J  ob  sinned  not,  nor  charged  God  foolishly.  After 
all  the  reproach,  which  was  cast  upon  him  by  his  three  friends, 
God  says  of  him,  that  he  had  spoken  the  thing  which  was  right. 
How  tfcen  can  we  justify  the  dealings  of  God  towards  him : 
that  he  should  deliver  him  into  the  hands  of  Satan,  to  be 
afflicted  with  all  the  miseries,  which  it  is  possible  for  human 
nature  to  endure.  Satan  first  demands  his  property.  "  Put 
forth  thine  hand  now,  and  touch  all  that  he  hath,  and  he  will 
curse  thee  to  thy  face.  And  the  Lord  said  unto  Satan,  Behold 
all  that  he  hath  is  in  thy  power,  only  upon  himself  put  not 
forth  thine  hand."  But  Satan  was  not  satisfied  with  this ; 
when  he  saw  that  he  still  retained  his  integrity,  notwithstand- 
ing the  loss  of  every  temporal  comfort,  he  replies,  "  All  that 
a  man  hath  will  he  give  lor  his  life :  but  put  forth  thine  hand 
now,  and  touch  his  bone  and  his  flesh,  and  he  will  curse  thee 
to  thy  face.  And  the  Lord  said  unto  Satan,  Behold  he  is  in 
thine  hand,  but  save  his  life."  How  can  we  account  for  this 
severity,  in  consistency  with  God's  promises  of  mercy  and 
faithfulness  to  his  children?  This  question  occurs  to  our 
minds,  not  only  in  the  instance  of  Job's  afflictions,  but  as 
often  as  we  see  any  of  the  children  of  God  in  great  adversity. 
This  difficulty  David  felt,  when  he  saw  the  afflictions  of  the 
righteous,  and  the  prosperity  of  the  wicked.  But  the  event 
will  always  justify  God,  and  magnify  the  riches  of  his  grace. 
This  was  satisfactory  to  David,  and  it  should  be  so  to  us. 
"  Many  are  the  afflictions  of  the  righteous,  but  the  Lord  de- 
livereth  them  out  of  them  all."  David  says  of  the  prosperity 
of  the  wicked,  "  When  1  thought  to  know  this,  it  was  too 
painful  for  me ;  until  I  went  into  the  sanctuary  of  God ;  then 


104  INTIMATE  ACqUAINTANCE  WITH  GOD,  &C. 

understood  I  their  end."  In  the  case  of  Job,  which  we  have 
before  us,  the  event  was  glorious  to  the  character  of  God, 
honourable  to  religion,  and  happy  for  the  sufferer.  These 
three  grand  objects,  God  appears  to  have  had  in  view,  in 
permitting  his  servant  Job  to  be  afflicted — to  display  the  per- 
fections of  his  own  character ;  to  exhibit  the  excellence  of 
rehgion,  in  the  conduct  of  Job ;  and  to  prepare  him  for  greater 
prosperity  and  happiness.  Satan  accuses  Job  of  hypocrisy, 
and  insinuates,  that  religion  is  but  a  name.  Then  Satan  an- 
swered the  Lord  and  said,  "Doth  Job  fear  God  for  naught? 
hast  thou  not  made  an  hedge  about  him,  and  about  his  house, 
and  about  all  that  he  hath,  on  every  side?  thou  hast  blessed 
the  work  of  his  hands,  and  his  substance  is  increased  in  the 
land.'"  After  this  insinuation  Job's  trial  ensues,  in  which  the 
reality  of  religion,  and  the  sincerity  of  his  profession,  are  in- 
disputably established  ;  and  in  which,  God  makes  such  mani- 
festations of  himself,  that  Job  is  deeply  impressed  with  a 
sense  of  God's  glory,  and  of  his  own  worthlessness ;  and  is 
filled  v>'ith  the  greatest  humility  and  self-abasement.  And  he 
is  thus  prepared  for  that  extraordinary  prosperity,  which 
afterwards  attended  him.  This  change  in  his  feelings,  this 
increase  of  grace  and  the  causes  of  it.  Job  describes  in  the 
text ;  "  I  have  heard  of  thee  by  the  hearing  of  the  ear,  but 
now  mine  eye  seeth  thee ;  wherefore  1  abhor  myself,  and 
repent  in  dust  and  ashes." 

The  sentiments  of  Job,  expressed  in  this  passage  of  scrip- 
ture, accord  with  the  experience  of  mankind  generally,  accor- 
ding to  their  different  characters.  A  part  of  them  applicable 
to  those,  who  are  in  an  unrenewed  state  ;  the  rest  relate  to 
those,  who  are  in  a  state  of  grace. — Unbelievers  have  a  very 
inadequate  knowledge  of  God  ;  and  often  very  incorrect  ideas 
of  him  ;  such  as  we  have  of  an  object  by  commmon  report. 
These  incorrect  notions  of  God,  have  a  tendency  to  promote 
a  spirit  of  self-complacency,  and  of  self-dependence,  and  to 
harden  the  heart. — But  believers  have  a  more  intimate  know- 
ledge of  God,  and  more  correct  notions  of  him  ;  such  as  we 
obtain,  by  the  sight  of  an  object:  this  has  a  tendency  to  pro- 
duce humility  and  penitence.  "  1  have  heard  of  thee  by  the 
hearing  of  the  ear,  but  now  mine  eye  seeth  thee  ;  wherefore 
I  abhor  myself,  and  repent  in  dust  and  ashes."  His  former 
state,  of  which  Job  here  speaks,  when  he  heard  of  God  by 
the  hearing  of  the  ear,  was  probably  not  a  state  of  impenitency ; 
but  a  slate  of  partial  sanctification  ;  when  his  knowledge  of 
God,  compared  with  his  piescnt  views,  was  very  imperfect. 
If,  then,  the  knowledge  which  Job  had  of  God,  in  the  state 
to  wliich  he  refers,  produced  little  fruit ;  how  much  less  are 
we  to  expect  humility  and  penitence  from  those  whose  minds 


INTIMATE  ACQUAINTANCE  WITH  GOD,  &C.  105 

have  not  been  at  all  enlightened  into  the  spiritual  knowledge  of 
divine  things.     Then, 

1.  Unbelievers  have  a  very  inadequate  knowledge  of  God, 
and  often  incorrect  ideas  of  him ;  such  as  we  have  of  an  ob- 
ject by  the  hearing  of  the  ear.  And  these  incorrect  notions  of 
God,  have  a  tendency  to  promote  a  spirit  of  self-comj)lacency, 
and  self-dependence :  and  to  harden  the  heart.  "  1  have 
heard  of  thee,  by  the  hearing  of  the  ear."  When  we  hear 
a  description  of  a  particular  scene,  or  of  a  particular  person,  our 
conceptions  of  the  object  are  very  imperfect,  and  often  very 
incorrect ;  but  when  our  eyes  behold  it,  our  conceptions  are 
more  adequate  ;  our  views  more  correct.  So  it  is  with  re- 
gard to  our  knowledge  of  (rod. 

1.  Those,  who  have  had  no  spiritual  discernment  of  divine 
things,  have  inadequate  notions  of  the  existence  of  God. 
They  are  acquainted  with  him  only  by  the  hearing  of  the 
ear  :  consequently  their  ideas  of  his  existence  are  faint.  They 
have  heard,  that  there  is  a  God  ;  and  they  partly  believe  it : 
but  their  views  of  him  are  so  indistinct,  that  they  do  not  affect 
their  heart  and  life.  The}^  do  not,  like  David,  "  have  the  Lord 
always  before  their  face."  They  have  some  faint  idea,  that 
God  has  an  existence,  but  how  or  where  is  to  them  a  matter 
of  much  indifference. 

2.  Those  who  have  had  no  spiritual  discernment  of  divine 
things,  have  limited  notions  of  the  government  of  God.  They 
beUeve  that  God  governs  the  principal  concerns  of  the  universe ; 
but  are  not  sensible,  that  every  circumstance,  the  most  minute, 
is  under  his  control ;  that  all  the  actions  and  thoughts  of 
his  creatures  are  directed  by  him.  They  are  sometimes  dis- 
posed to  say,  "  our  thoughts  are  our  own,  who  is  lord  over  us ;" 
and  are  apt  to  comprehend  so  much  in  their  ideas  of  human 
agency,  as  to  make  man  independent,  and  thus  infringe  upon 
the  divine  government. 

3.  They  have  superficial  ideas  of  God's  providence.  They 
are  willing  to  acknowledge  in  general,  that  they  receive  their 
blessings  at  the  hand  of  God  :  that  he  is  the  benefactor  of 
mankind  :  the  guide  of  the  blind ;  the  support  of  the  weak  ; 
and  the  giver  of  every  good  gift.  But  when  we  apply  these 
general  ideas  to  particular  cases,  they  do  not  cordially  admit 
the  superintendence  of  divine  providence.  They  will  some- 
times ridicule  the  idea  of  consulting  divine  providences,  as  a 
guide  to  our  conduct.  They  have  such  inadequate  ideas  of 
God,  that  they  doubt  whether  he  can  so  order  his  providences ; 
which  are  many  of  them  general,  and  happen  alike  to  all ;  in 
such  a  manner  as  to  be  a  competent  guide  to  each  individual. 
They  often  seem  to  doubt  whether  God  is  actually  the  sup- 
port of  the  weak ;  the  restorer  and  preserver  of  health.    They 

10 


106  INTIMATE  ACQUAINTANCE  WITH  GOD,  <ScC. 

place  so  much  dependence  on  secondary  causes,  that  they 
ascribe  the  preservation  of  their  heaUh,  to  their  own  prudence ; 
and  their  restoration  from  sickness,  to  the  skill  of  the  physi- 
cian, rather  than  to  the  blessing  of  God.  They  have  not  a 
cordial  belief,  that  God  provides  their  food  and  raiment.  So 
that  if  custom  has  not  rendered  the  practice  familiar,  it  appears 
to  them  a  kind  of  absurdity,  at  least  a  superstitious  ceremony, 
to  ask  the  divine  blessing  and  to  return  thanks  at  meals. 
Often,  like  the  children  of  Israel,  a  practice,  which  God  highly 
censures  ;  "  they  sit  down  to  eat  and  to  drink  and  rise  up  to 

play." 

4.  Those,  who  have  never  been  enlightened  into  the  spiritual 
knowledge  of  divine  things,  have  inadequate  ideas  of  God's 
omniscience.  Reasoning  from  tlie  perfections  of  God  w'e 
naturally  conclude,  that  he  is  possessed  of  infinite  knowledge  ; 
that  he  knows  all  tilings,  past,  present,  and  future.  This  is 
a  very  natural  conclusion.  "  He  that  planted  the  ear,  shall  he 
not  hear  ?  he  that  formed  the  eye,  shall  he  not  see  ?  he  that 
teacheth  man  knowledge,  shall  not  he  know  T'  But  notwith- 
standing this  general  acknowledgment,  some  do  not  feel  the 
truth,  that  God  knows  their  secret  thoughts  :  "  that  all  things 
are  naked  and  open  unto  the  eyes  of  him  with  whom  we 
have  to  do."  Their  belief,  in  this  respect,  is  not  such  as  to 
affect  their  hearts  ;  to  lead  them  to  guard  their  actions,  and 
to  regulate  their  thoughts.  But  there  is  another  respect,  in 
W'hich  some  have  inadequate  ideas  of  God's  omniscience. 
Though  they  have  that  general  idea,  that  he  know^s  all  things, 
past,  present,  and  future  ;  yet  they  v>^ill  not  admit  the  conclu- 
sions, which  must  necessarily  folIow^  As  for  instance,  God 
cannot  know  what  events  will  take  place  in  future,  unless  it 
be  certain,  that  such  events  will  take  place.  He  cannot  know 
that  you  are  to  be  saved,  unless  it  be  certain  that  you  w  ill  be. 
Therefore  if  God  knows,  what  will  take  place  in  future; 
then  future  events  are  all  unalterably  established:  but  this  is 
nothing  less  than  divine  decrees;  a  conclusion,  that  many 
will  by  no  means  admit.  Such  reluctance  to  admit  conclu- 
sions so  plain,  must  be  owing  to  a  want  of  a  spiritual  discern- 
ment of  God's  true  character. 

5.  Many  have  inadequate  ideas  of  the  omnipotence  of  God. 
We  believe,  in  general,  that  God  is  almighty  ;  that  all  power 
is  in  his  hands,  both  in  heaven  and  in  earth.  But  notwith- 
standing this,  some  will  invoke  the  vengeance  of  heaven  upon 
their  own  heads  ;  and  seem  not  to  be  sensible,  that  God  can 
send  them  swift  to  destruction  ;  and  execute  his  fierce  anger 
upon  them  for  ever.  Some  seem  to  doubt  God's  power  to 
punish  the  sinner  with  everlasting  destruction  :  and  others 
doubt  his  ability  to  save  ;  and  have  little  expectation  that  he 


I 


INTIMATE  ACQUAINTANCE  WITH  GOD,  &C.  107 

can  answer  prayer-     Thus  the  natural  man  wanders  about, 
in  the  mazes  of  spiritual  darkness. 

6.  Many  have  inadequate  ideas  of  God's  omnipresence. 
We  all  believe  the  general  truth,  that  God  is  every  where 
present ;  that  the  eyes  of  the  Lord  are  in  every  place  behold- 
ing- the  evil  and  the  good  :  but  very  many  are  not  at  all  in- 
fluenced, by  this  consideration.  They  do  not  conduct,  as  if 
they  believed,  that  God  is  always  with  them.  They  do  not 
say  wherever  they  go ;  "  Thou  God  seest  me."  If  their 
actions  are  hidden  from  the  view  of  men,  they  are  unconscious 
that  there  is  any  being,  who  observes  their  conduct.  If  men, 
approve  and  applaud  their  behaviour  they  are  satisfied  ;  with- 
out reflecting  that  the  infinite  God,  before  whom  they  must 
stand  in  judgment,  is  present  with  them:  whose  favour  is 
life  ;  and  whose  condemnation  is  everlasting  death. 

7.  Those,  who  have  not  been  enlightened  into  a  spiritual 
knowledge  of  God,  have  often  incorrect  ideas  of  his  holiness. 
Many  seem  to  set  up  themselves,  as  a  standard,  by  which  to 
try  the  perfections  of  God.  They  seem  to  suppose,  that  a 
pure  and  holy  God,  may  consistently  act,  in  many  respects 
like  his  sinful  creatures.  "Thou  thoughtest,  saith  God,  that  I 
"was  altogether  such  an  one  as  thyself:  but  I  will  reprove 
thee  and  set  them  in  order  before  thy  face."  Many  feel,  as 
tliough  God  will  overlook  small  sins,  though  he  is  a  hater  of 
sin  in  general.  But  I  know  not  what  authority  we  have  to 
call  any  sin  a  small  sin.  Sin  is  a  transgression  of  the  law  of 
God.  "  And  the  soul,  that  sinneth,  it  shall  die."  There  is 
nothing  here  said  of  great  sins  or  small  sins.  Through  the 
atonement  of  Jesus  Christ,  the  humble  penitent  shall  receive 
the  pardon  of  all  his  sins ;  but  every  sin  unrepented  of  is  an 
unpardonable  sin. 

8.  Many  have  incorrect  ideas  of  God's  justice. — It  appears 
to  them,  that  since  Christ  has  made  an  atonement  for  sin,  it  is 
consistent  with  justice,  that  God  should  pardon  all  mankind, 
penitent  or  impenitent,  faithless  or  believing.  Forgetting,  that 
notwithstanding  the  atonement ;  God  can  justify  only  him 
who  believeth  in  Jesus. 

9.  This  or  some  other  cause  leads  many  to  mistaken  notions 
of  God's  goodness.  As  that  his  goodness  is  such,  that  he  can- 
not punish  his  creatures.  And  since,  as  they  erroneously  sup- 
pose, it  is  consistent  with  justice  for  God  to  save  all,  of  whatever 
character  and  description,  the  lawless  and  disobedient,  the  un- 
holy and  profane  ;  they  are  led  to  beheve,  that  they  are  safe  ; 
that  the  goodness  of  God  is  such,  that  he  will  gather  both  the 
righteous  and  the  wicked,  into  his  heavenly  kingdom. 

10.  Many  have  incorrect  ideas  of  God's  veracity.  They 
live  as  if  they  believed  that  there  is  a  possibility,  that  God 


108  INTIMATE  ACQUAINTANCE  WITH  GOD,  &C. 

may  not  perform  his  promises ;  and  will  not  execute  his 
threatening-s. — All  these  incorrect  notions  of  God,  are  owing 
to  the  want  of  spiritual  illumination,  which  alone  can  enable 
us  to  discern  his  true  character.  If  an}'  of  you  have  these 
incorrect  ideas  of  the  character  of  God,  it  is  because  you  have 
onh'  heard  of  him  by  the  hearing  of  the  ear ;  it  is  because 
your  eye  hath  not  seen  him.  O,  that  God  would  now  dispel 
the  darkness,  which  veils  your  sight ;  and  would  shine  into 
your  hearts,  to  give  you  the  light  of  the  knowledge  of  the 
glory  of  God  in  the  face  of  Jesus  Christ." — It  is  not  supposed 
tJiat  all  unbelievers  have  incorrect  notions  of  God,  in  all  the 
respects,  which  have  been  mentioned ;  or  that  believers  are 
exempt  from  all  those  imperfections.  How  far  the  observa- 
tions have  been  applicable  to  each  particular  case,  conscience 
must  decide.  The  proposition,  Avhich  was  made  is,  that  un- 
believers have  a  verj'^  inadequate  knowledge  of  God,  and  often 
incorrect  ideas  of  him  :  such  as  we  have  of  an  object  by  the 
hearing  of  the  ear.  And  that  these  incorrect  notions  of  God 
have  a  tendency  to  promote  a  spirit  of  self-complacency,  and 
self-dependence :  and  to  harden  the  heart.  The  nature  of 
the  subject  is  such,  that  it  is  necessary,  that  the  proof  of  the 
several  particulars,  should  rest  upon  your  own  consciousness, 
rather  than  upon  express  passages  of  scripture. 

It  remains,  then,  in  the  next  place,  to  illustrate  the  tendency 
of  such  incorrect  notions  of  God.  That  they  have  a  tendency 
to  promote  a  spirit  of  self-complacency,  and  self-dependence, 
and  to  harden  the  heart.  This  is  an  idea  evidently  implied 
in  the  text. — "  I  have  heard  of  thee  b}'  the  hearing  of  the  ear ; 
but  now  mine  eye  seeth  thee :  wherefore  I  abhor  m3'self 
and  repent  in  dust  and  ashes."  The  former  knowledge, 
which  Job  had  acquired  of  God,  by  the  hearing  of  the  ear, 
as  he  expresses  it,  produced  comparatively  little  penitence 
or  humihty.  Therefore  the  less  our  knowledge  of  God  is, 
the  less  influence  it  will  have  in  subduing  the  pride  and  obdu- 
racy of  the  natural  heart.  Inadequate  ideas  of  God's  exist- 
ence, government  and  providence,  have  a  tendency  to  cherish 
a  spirit  of  self-dependence.  If  your  ideas  of  God's  existence 
are  faint,  you  will  often  feel,  as  if  you  were  independent  of 
him.  If  }our  notions  of  his  government  are  limited ;  and 
you  cannot  admit,  that  he  rules  your  thoughts,  as  well  as  your 
actions,  you  will  feel,  as  if  the  reins  of  government  were  in 
your  own  hands.  If  your  notions  of  God's  providence  are 
superficial,  you  will  be  inclined  to  depend  entirel}' on  your 
own  prudence  and  exertions,  for  guidance  and  support.  Erro- 
neous notions  of  God's  omniscience,  omnipotence,  and  omni* 
presence,  will  cherish  a  spirit  of  self-complacency.  If  you 
are  unconscious,  that  God  knows  your  evil  thoughts,  you 


INTIMATE  ACQUAINTANCE  WITH  GOD,   &C.  109 

will  leave  them  out  of  your  account ;  and  thus  be  inchned 
*'to  thmk  more  highly  of  yourself  than  you  ought  to  think."" 
Jf  you  doubt  God's  power  to  punish,  30U  will  overlook  the 
guilt  of  your  sins.  If  you  are  unconscious  of  his  presence 
mth  you,  and  you  judge  yourself  by  the  opinions  of  men ; 
you  will  often  approve,  when  you  ought  to  condemn.  In- 
correct ideas  of  God's  holiness,  justice,  goodness  and  vera- 
cit\',  have  a  tendenc}'  to  harden  the  heart.  If  you  believe 
that  liis  holiness  is  such  that  he  can  approve  of  sin ;  that  his 
justice  may  be  dispensed  with,  that  his  goodness  will  not 
punish ;  and  that  his  veracity  may  be  violated,  it  will  have  a 
tendency  to  harden  you  in  impenitency.  Hence,  it  is  evident, 
that  some  spiritual  knowledge  of  God's  true  character  is 
essential  to  your  salvation.  And,  that  the  more  intimate 
your  acquaintance  with  him,  the  greater  will  be  your  self- 
alDasement ;  and  consequently  the  more  eminent  will  be  your 
Christian  character.  So  much  does  }'our  salvation  depend 
upon  this  point,  that  the  knowledge  of  God  and  of  his  Son 
Jesus  Christ  is  itself,  said  to  be,  eternal  life.  "  This  is  eternal 
Ufe,  to  know  thee  the  only  true  God  and  Jesus  Christ,  whom 
thou  hast  sent.''  Therefore  all,  who  would  be  humble  follow- 
ers of  Jesus  Christ,  should  get  a  knowledge  of  God.  This  is  to 
be  acquired,  by  reading,  meditation  and  prayer.  If  you  desire 
to  obtain  eternal  life  and  to  be  an  eminent  Christian,  you 
should  often  retire  to  your  closet ;  to  meditate  on  the  glorious 
character  of  God,  as  it  is  revealed  in  his  word,  displayed  in  his 
pro\"idences,  or  manifested  to  your  soul.  And  your  medita- 
tions should  always  be  accompanied  with  fervent  prayer; 
saying,  Lord,  I  beseech  thee  sho^v  me  thy  glory.  If  you  will 
pursue  this  course,  sincerely  and  habitually  ;  God  will  mani- 
fest himself  unto  you  ;  he  will  show  j^ou  his  glory :  lead  you 
to  repentence ;  increase  your  faith ;  and  save  your  soul. 
(The  remainder  of  the  discourse  is  reserved  for  another 
occasion.) 


10* 


SERMON  XV. 

INTIMATE   ACQUAINTANCE   WITH    GOD    IS    THE   CHIEF  PRO- 
MOTER OF  SELF-ABASEMENT. 

[second.]  * 

Job  xlii.  5,  6. — I  have  heard  of  thee,  by  the  hearing  of  the  ear ;  but  now  mine  eje 
seeth  thee.     Wherefore  I  abhor  myself,  and  repent  in  dust  and  ashes. 

The  method  proposed,  in  the  former  discourse  for  the  illus- 
tration of  this  snbject,  was  to  show, 

I.  That  unbehevers  have  a  very  inadequate  knowledge  of 
God,  and  often  incorrect  ideas  of  him ;  such  as  we  have  of 
an  object  by  the  hearing  of  the  ear.  That  these  incorrect 
notions  of  God,  have  a  tendency  to  promote  a  spirit  of  self- 
complacency  and  of  self-dependence,  and  to  harden  the  heart. 
And, 

II.  That  believers  have  a  more  intimate  knowledge  of  God, 
and  more  correct  notions  of  him ;  such  as  we  obtain  by  the 
sight  of  an  object.  And  that  this  knowledge  has  a  tendency 
to  produce  humility  and  penitence.  It  is  this  second  propo- 
sition, which  now  claims  your  attention. 

The  experience  of  Job,  in  his  more  intimate  acquaintance 
with  the  character  of  God,  is  similar  to  the  experience  of 
every  Christian.  God  manifests  the  glories  of  his  character, 
in  some  degree,  to  all  his  children.  And  the  effect  produced, 
by  such  discoveries,  is  the  same. — "  1  have  heard  of  thee  by 
the  hearing  of  the  hear ;  but  now  mine  eye  seeth  thee :  where- 
fore I  abhor  myself,  and  repent  in  dust  and  ashes."  God,  in 
his  deahngs  with  Job,  displays  most  of  the  perfections  of  his 
divine  character ;  especially  those,  which  are  most  calculated 
to  inspire  a  sense  of  his  majesty  and  glory.  And  they  are 
displayed  to  him,  by  the  voice  of  God,  as  well  as  by  the  dis- 
pensations of  his  providence. — His  existence,  power,  govern- 
ment, and  providence,  are  conspicuously  represented,  in  the 
following  interview  of  the  Almighty  with  Job  : — "  Then  the 
Lord  answered  Job  out  of  the  whirlwind  and  said : — Where 
wast  thou,  when  I  laid  the  foundation  of  the  earth  ?  declare, 
if  thou  hast  understanding :  Who  hath  laid  the  measures 
thereof,  if  thou  knovvest  ?  or  who  hath  stretched  the  line  upon 
it  ?  AVhereon  are  the  foundations  thereof  fastened  ?  or  who 
laid  the  corner  stone  thereof?" — "  Canst  thou  bind  the 
sweet  influences  of  Pleiades,  or  loose  the  bands  of  Orion  ? 


INTIMATE  ACQUAINT ANCE  WITH  GOD,   &C.  Ill 

Canst  thou  brinj^  forth  Mazzaroth,  in  his  season  ?  or  canst 
thou  guide  Arcturus  with  his  sons  ?  Knowest  thou  the  ordi- 
nances of  heaven  ?  canst  thou  set  the  dominion  thereof,  in 
the  earth  ?  Who  hath  put  wisdom  in  the  inward  parts  1  or 
who  hath  given  understanding  to  the  heart  ?  W  ho  provideth 
for  the  raven  his  food  ?  when  his  young  ones  cry  unto  God, 
they  wander  for  lack  of  meat.*' — And  these  prerogatives  of 
God  are  still  more  forcibly  displayed,  to  the  view  of  Job,  by 
the  dispensations  of  his  providence  towards  him.  He  could 
not  but  see  the  hand  of  God ;  his  superintendence  and  his 
power ;  in  the  sudden  and  extraordinary  destruction  of  his 
family  and  effects,  by  tempest,  and  fire,  and  sword.  These 
dispensations  of  pro\'idence,  call  into  exercise  his  resignation : 
" The  Lord  gave,  and  the  Lord  hath  taken  away;  blessed 
be  the  name  of  the  Lord.'" — And  the  manifestation,  which 
God  makes  of  his  majesty  and  glory,  produce  humility  and 
penitence  :  '■  oS'ow  mine  eye  seeth  thee ;  wherefore  1  abhor 
myself  and  repent  in  dust  and  ashes.'" — And  it  is  thus,  that 
God  manifests  himself  to  every  true  believer ;  and  such  is  the 
fruit  produced.  In  his  word,  and  in  his  works,  he  manifests 
his  majesty  and  glory ;  and  thus  shows  to  his  creatures  their 
sinfulness,  and  infinite  inferiority. 

IL  Saints  have  a  more  intimate  knowledge  of  God,  and 
more  correct  ideas  of  him ;  such  as  we  obtain  by  the  sight  of 
an  object. 

Clear  and  spiritual  manifestations  of  his  glory,  is  a  token 
of  favour,  w  hich  God  often  manifests  to  his  children  ;  but  to 
those  only.  His  friends  are  admitted  to  his  immediate  pres- 
ence, to  behold  his  glory,  and  to  enjoy  the  smiles  of  his  coun- 
tenance ;  but  this  is  a  privilege,  which  is  never  granted  to 
despisers  and  enemies. — ''  He  that  loveth  me,"  saith  Christ, 
"shall  be  loved  of  my  Father;  and  I  will  love  him,  and  will 
manifest  myself  to  him.  Judas  saith  unto  him,  (notlscariot.) 
Lord,  how  is  it,  that  thou  wilt  manifest  thyself  unto  us,  and 
not  unto  the  world  ?  Jesus  answered  and  said  unto  him,  If 
a  man  love  me,  he  will  keep  my  words ;  and  my  Father  will 
love  him,  and  we  will  come  unto  him,  and  make  our  abode 
with  him."  O,  what  a  blessed  privilege  they  enjoy,  who 
love  the  Lord  Jesus  Christ !  He  loves  tliem,  and  makes  his 
abode  with  them.  They  cannot  but  be  happy  whom  Christ 
loves.  They,  with  whom  Christ  makes  his  abode,  shall  never 
lack  a  faithful  friend.  And  it  cannot  be  otherwise,  than  that 
they,  who  enjoy  this  blessed  intimacy  with  Christ,  should  be 
acquainted  with  the  character  of  God. 

1.  The  beUever  has  an  unshaken  confidence  in  the  existence 
of  God.  Can  he  doubt  whether  there  is  a  God,  when  Christ 
dwells  in  liis  heart ;  walks  with  him ;  and  communes  with 


112  INTIMATE  ACQUAINTANCE  WITH  GOD,  &C. 

him  ?  When  God  daily  manifests  himself  to  him,  in  his  word 
and  by  his  Spirit ;  when  he  fills  his  heart  with  heavenly  love ; 
guides  him  by  his  comisel,  and  answers  his  prayers  ?  The 
child,  who  is  daily  fed  and  clothed,  and  instructed,  by  paren- 
tal care,  might  as  easily  be  made  to  believe,  that  he  has  no 
parent.  The  language  of  the  Christian  is — "■  I  know  that  my 
Redeemer  liveth.'' — "I  know  whom  1  have  believed,  and  am 
persuaded,  that  he  is  able  to  keep  that,  which  I  have  com- 
mitted to  him  against  that  day." — "  Verily  there  is  a  God 
tliat  judgeth  in  the  earth." — The  young  convert  may  some- 
times be  assaulted,  by  the  adversar}^ ;  and  his  mind  be  filled 
with  doubts  and  fears.  He  may  sometimes  be  led  to  say,  in 
his  heart ;  \^  hy  do  1  pray  ?  Perhaps  there  is  no  God,  that 
can  hear  or  save.  But  such  doubts  are  transient ;  the  Chris- 
tian will  immediately  recognize  them,  to  be  the  suggestions 
of  the  adversary ;  and  will  banish  them  from  his  mind.  And, 
as  his  acquaintance  with  God  increases,  his  doubts  and  fears 
diminish. 

2.  The  believer  has  no  disposition  to  limit  the  government 
of  God.  He  has  seen  the  excellencies  of  his  character ;  and 
experienced  the  benefits  of  his  reign.  He  has  felt  that  the 
3'oke  of  Christ  is  easy,  and  his  requirements  just ;  and  is 
willing,  that  God  should  rule,  in  the  kingdoms  of  nature,  pro- 
vidence, and  grace.  He  is  confident,  that  the  Judge  of  all 
the  earth  will  do  right.  The  humble  Christian,  who  has  sub- 
mitted himself  to  the  government  of  Christ ;  that  he  might 
rule  in  his  soul,  and  preside  over  his  conduct ;  and  has  thus 
experienced  the  safety  and  happiness  of  his  reign  ;  is  aston- 
ished, at  his  former  obstinacy,  in  resolving  to  be  his  own 
sovereign ;  to  be  guided  by  bhndness ;  instructed  by  igno- 
rance ;  reformed  bj^  sinfulness ;  and  made  happy  by  discon- 
tent. Every  true  believer  is  willing  to  submit  himself  to  the 
divine  government.  This  disposition  is  essential  to  piety. 
Without  it  we  cannot  serve  God  acceptably  on  earth;  or 
enjoy  the  happiness  of  heaven. 

3.  Believers  have  enlarged  views  of  the  providence  of  God. 
They  believe  the  assertion  of  the  scriptures  ;  that  there  is  not 
a  sparrow  that  falleth  to  the  ground,  but  by  his  direction  ; 
that  the  ver)^  hairs  of  their  head  are  all  numbered.  And  they 
have  seen  and  experienced  the  care  of  his  kind  providence. 
So  often,  has  God  pointed  out  their  path  ;  saying,  this  is  the 
way,  walk  ye  therein.  So  often  has  he  been  their  help,  in 
trouble,  and  their  relief  in  want;  that  you  cannot  persuade 
them,  that  the  hand  of  God  is  not  in  all  their  transactions. 
"  The  Lord  is  my  light  and  ni}'  salvation,  whom  shall  1  fear  ? 
The  Lord  is  the  strength  of  my  life,  of  whom  shall  I  be  afraid  ?" 
Many  are  impressed  with  the  idea,  that  tlie  small  occurrences 


INTIMATE  ACQUAINTANCE  WITH  GOD,  &C.  113 

of  life  are  beneath  the  notice  of  the  Almighty  ;  but  this  is  not 
tlie  feelincrs  of  the  pious  soul :  it  is  the  sentiment  of  a  proud 
heart.  Pride  disdains  to  stoop  ;  but  greatness  loves  to  conde- 
scend. The  pious  Christian  sees  God  in  every  thing  ;  and 
reads  his  duty,  in  every  occurrence-  Thus  God  is  brought 
near  to  him.  He  walks  with  God  ;  sees  his  glory  and  learns 
his  will. 

4.  The  believer  has  livel}^  impressions  of  God's  natural 
attributes ;  his  omniscience,  omnipotence,  and  omnipresence. 
He  sees  the  heavens  and  the  earth,  which  are  the  work  of 
the  Almighty,  and  the  creatures,  which  he  hath  made ;  and 
acknowledges  them  to  be  his.  He  sees  the  wheels  of  provi- 
dence, every  where  moving,  to  accomplish  the  design  of  infi- 
nite wisdom  ;  and  feels  the  sentiments  of  David.  "•  Whither 
shall  I  go  from  thy  Spirit ;  Oi"  whither  shall  1  flee  from  thy 
presence  ?  If  i  ascend  up  into  heaven,  thou  art  there.  If  I 
make  my  bed  in  hell,  behold  thou  art  there.  If  I  take  the 
wings  of  the  morning  and  dwell  in  the  uttermost  parts  of  the 
sea  ;  even  there  shall  thy  hand  lead  me,  and  thy  right  hand 
shall  hold  me.  If  1  say  surely  the  darkness  shall  cover  me, 
even  the  night  shall  be  light  about  me." 

5.  Behevers  have  more  clear  views  of  God's  moral  attrib- 
utes : — of  his  holiness  :  "  that  he  is  of  purer  eyes  than  to  behold 
evil ;  and  cannot  look  on  iniquity."  That  God  is  angr}'  with 
the  wicked  every  day.  They  are  persuaded,  that  his  justice 
is  inviolable  ;  that  sin  unrepented  of,  will  be  punished  with 
eternal  death  :  that  the  sinner  who  refuses  to  receive  pardon, 
through  the  mercy  of  God,  in  Christ,  will  be  fuel  for  everlast- 
ing burnings.  They  view  his  goodness  in  a  more  compre- 
hensive light ;  that  God,  in  the  punishment  of  the  finally 
impenitent,  will  advance  the  general  good  :  that  the  glory  of 
God.  and  the  happiness  of  heaven  require,  that  the  impenitent 
should  be  excluded. — And  they  have  implicit  confidence  in 
his  veracity. — "  Hath  he  said  and  will  he  not  do  it  ?  Hath 
he  promised  and  will  he  not  make  it  good  ?" — The  believer 
obtains  these  more  just  and  adequate  views  of  God's  character, 
by  his  own  intimate  acquaintance  with  him.  He  has  seen 
them  all  displayed  by  the  cross.  A  Lamb,  without  spot ;  the 
image  of  God,  and  the  Son  of  his  love,  is  slain  for  sinners ; 
because  truth  required,  justice  demanded,  and  goodness  could 
not  prevent.  But  if  God  spared  not  his  own  Son,  when  the 
divine  perfections  required  his  sacrifice,  how  certain,  and  how 
awful  the  doom  of  impenitent  sinners !  The  perfections  of 
God  are  pledged,  for  your  condemnation,  if  you  will  not  ac- 
cept of  Christ  as  your  Saviour. 

According  to  the  order  proposed,  we  have  yet  to  view  the 
consequences  of  these  more  clear  discoveries  of  God's  char- 


114  INTIMATE  ACqUAINTANCE  WITH  GOD,  &C. 

acter.  Humility  and  penitence  are  the  inevitable  consequen- 
ces of  a  spiritual  discernment  of  God's  character. — Now  mine 
eye  seeth  thee  :  wherefore  1  abhor  myself  and  repent  in  dust 
and  ashes."  And  if  Job,  a  perfect  and  upright  man,  was  led 
thus  to  abhor  himself,  when  he  saw  God  ;  much  more  should 
we  be  humbled,  had  we  the  same  intimate  knowledge  of  his 
characte)-.  When  we  see  what  God  is,  and  what  guilty,  de- 
pendent, worthless  creatures  we  are,  how  can  we  but  abhor 
ourselves!  How  little  are  we,  when  compared  with  his 
greatness !  How  circumscribed  when  compared  with  in- 
finity !  How  mean  when  compared  with  his  excellence. 
God  is  from  everlasting  to  everlasting;  but  we  are  creatures 
of  a  day,  liable  every  moment  to  death. — He  is  Sovereign 
of  the  universe ;  directs  the  motions  of  the  planets  ;  has 
the  elements  at  his  control,  and  governs  the  actions  of  men. 
But  we,  feeble,  helpless  creatures,  cannot  make  one  hair  white 
or  black.  We  cannot  add  a  moment  to  our  life  :  or  alter 
one  act  of  God's  government. — Who  can  make  that  straight, 
which  he  hath  made  crooked."  God  provides  for  the  wants 
of  every  living  thing.  "  The  eyes  of  all  his  creatures  wait 
on  him,  and  he  giveth  them  their  meat  in  due  season." — 
He  satisfieth  the  longing  soul,  and  filleth  the  hungry  soul 
with  goodness  :  but  we  are  unable  of  ourselves  to  provide 
our  necessary  food.  Much  less  can  we  effect  the  salvation 
of  our  souls,  or  save  the  souls  of  others. — No  one  can  by  any 
means  redeem  his  brother  or  give  to  God  a  ransom  for  him. 

How  circumscribed  are  we  when  compared  with  his  infinity. 
He  has  infinite  knowledge. — "  Known  unto  God  are  all  his 
works  from  the  beginning  of  the  world."  But  we  can  recollect 
little  of  the  past ;  and  know  nothing  of  the  future  ;  "  we  know 
not  what  shall  be  on  the  morrow." — God  upholds  all  things, 
by  the  word  of  his  power.  But  we  cannot  save  our  dearest 
friend  from  death  ;  nor  can  we  move  our  limbs,  without  the 
aid  of  the  Almighty  hand. — God  is  in  every  place  transacting 
the  concerns  of  his  vast  dominion ;  and  fills  infinity  with  his 
presence.  But  we  can  occupy  but  a  small  spot  of  earth ;  and 
when  we  remove,  it  is  by  slow  degrees  and  tedious  steps. 

And  how  mean  are  we,  when  compared  with  his  excel- 
lence.— "  Holy,  holy,  holy  is  the  Lord  God  Almighty." — "He 
is  a  rock,  his  work  is  perfect;  for  all  his  ways  are  judgment; 
a  God  of  truth  and  without  iniquity,  just  and  right  is  he." 
But  we  are  vile  transgressors,  defiled  with  sin — "  The  whole 
head  is  sick,  the  whole  heart  faint.  From  the  sole  of  the 
foot,  even  unto  the  head,  there  is  no  health  in  us;  but 
wounds,  and  bruises,  and  putrefying  sores."  It  is  no  won- 
der then  that  Job  abhorred  himself,  when  he  saw  God.  And 
such  will  be  the  effect  of  these  manifestations  upon  every 


INTIMATE  ACQUAINTANCE  WITH  GOD,  &C.  115 

soul,  wliich  is  enlightened  by  the  Holy  Spirit. — •'  Now  mine 
eye  seeth  thee ;  wherefore  1  abhor  myself  and  repent  in  dust 
and  ashes."' — Hence  it  is,  that  you  hear  the  convicted  sinner 
cry  out  of  his  guilt.     Unclean  !  unclean  !  God  be  merciful  ! 
They,  who  have  but  slight  convictions  of  conscience   and 
no  true  sense  of  the  evil  of  sin,  are  often  offended  at  the 
plain  and  humiliating  declarations  of  scripture.     They  cannot 
believe,  that  they  are  such  sinners,  as  the  Bible  describes  them 
to  be ;  or  that  they  are  such  helpless  creatures,  as  they  are 
there  represented.     But  when  God  convinces  them  of  sin ; 
when  he  shows  them  his  holiness  and  their  wickedness ;  his 
might  and  their  weakness ;  they  find  no  difficulty  in  adopting 
the  language  of  scripture. — "  Behold  I  am   vile,  what  shall 
1  answer  thee  ?  I  will  lay  mine  hand  upon  my  mouth." — "  1 
abhor  myself." — "  ]\Iy  soul  melteth  for  heaviness  :  strengthen 
thou  me,  according  to  thy  word.     "  Until  by  discoveries  of 
God's  glory,  and  of  the  purity  of  his  law,  we  are  made  sensi- 
ble, that  we  are  dead  in  trespasses  and  sins,  we  suppose,  that 
we  are  alive,  and  have  no  need  of  God's  quickening  Spirit. 
This  was  the  experience  of  Paul. — '•!  was  alive  without  the 
law  once  ;  but  when  the  commandment  came,  sin  revived 
and  I  died."     Before  he  saw  the  law,  in  its  spirituality,  he 
was  filled  with  self-righteousness,  and  doubtless  thought  himself 
one  of  the  chief  favourites  of  heaven.     But  when  he  saw  the 
pollution  of  his  heart,  reflected  by  the  purity  of  the  law,  he 
saw,  that  he  was  dead,  in  trespasses  and  sins." 

Hence  it  is  evident  also,  that  the  most  eminent  Christians — 
those,  who  have  enjoyed  the  clearest  manifestations  of  God's 
glory,  and  have  been  most  faithful,  in  the  examination  of  their 
hearts — will  be  the  most  sensible  of  their  own  viJeness ;  and 
will  adopt  the  most  humihating  expressions,  when  speaking 
of  the  wickedness  of  their  hearts,  or  when  confessing  their 
sins  before  God.  Hear  the  expression  of  Paul. — "  This  is  a 
faithful  saying,  and  worthy  of  all  acceptation,  that  Christ 
Jesus  came  into  the  world,  to  save  shmers,  of  whom  I  am 
chief."  And  he  was  sincere ;  he  doubtless  felt  himself,  to  be 
the  chief  of  sinners.  So  Job ;  "  Behold  1  am  vile."  And 
David;  "  1  am  a  worm  and  no  man."  But  it  is  v/orthy  of 
remark,  that  these  strong  expressions,  are  no  certain  evidence 
of  great  humility.  Hypocrites  commonly  adopt  those  ex- 
pressions, which  are  used  by  the  most  eminent  saints.  And 
Christians  themselves  sometimes  use  expressions,  which  are 
more  ardent,  than  their  feelings  will  warrant.  There  are 
many  persons,  who  talk  much  of  the  wickedness  of  their 
hearts,  and  the  sinfulness  of  their  lives,  who  are  very  much 
offended,  if  you  give  them  the  least  intimation,  that  you  be- 
heve  what  they  assert,  that  you  beheve  them  to  be  obstinate 


116  INTIMATE  ACQUAINTANCE  WITH  GOD,  &,C. 

sinners ;  vile  transgressors.  Therefore,  Christians  cannot  be 
too  careful,  that  they  do  not  assert,  what  they  do  not  feel ; 
lest  they  should  deceive  themselves,  and  rest  satisfied  with 
expressions  of  humility,  without  the  reality.  Let  us  then 
obtain  x^lear  views  of  God's  character,  and  a  thorough  know- 
ledge of  our  own  hearts,  that  we  may  abhor  ourselves,  and 
repent  in  dust  and  ashes ;  then  appropriate  actions,  and  ap- 
propriate expressions,  will  follow  spontaneously. 

We  have  all  heard  of  God  by  the  hearing  of  the  ear.  In 
this  house  you  have  often  heard  the  excellencies  of  his  charac- 
ter described,  by  those,  who  profess  to  be  the  ministers  of 
Christ.  You  have  probably  heard  discordant  representations 
and  different  opinions  of  God,  of  his  character  and  govern- 
ment. Perhaps  your  minds  are  so  confused,  that  you  have 
no  distinct  ideas  of  his  character ;  so  perplexed  by  different 
reports,  that  you  know  not  what  to  believe.  This  is  a  very 
dangerous  condition :  to  be  groping  in  darkness,  and  see  no 
hght;  to  be  ignorant  of  the  God,  that  made  us,  and  of  the 
Saviour  who  redeemed  us ;  liable  to  be  lead  by  the  blind,  and 
instructed  by  the  ignorant.  Let  us  therefore  approach  and 
see  for  ourselves  what  God  is.  To  those  who  seek  for  refresh- 
ing views  of  his  character,  God  unveils  his  glory,  and  displays 
his  goodness.  And  such  views  will  lead  us  to  exalt  God, 
and  humble  ourselves ;  to  love  holiness,  and  hate  sin.  The 
soul  that  drinks  at  this  fountain  cannot  relish  flattery,  "  or 
swelling  words  of  vanity."  It  loves  to  drink  self-abasement 
at  the  foot  of  the  cross.  It  loves  to  sit  down  with  Job,  in 
dust  and  ashes. — Does  your  experience  at  all  accord  with 
this  ?  If  it  does  not  you  have  never  seen  God,  you  have  only 
heard  of  him  by  the  hearing  of  the  ear.  If  you  would  be  a 
humble  follower  of  Christ,  and  be  crowned  with  glory  in 
heaven,  you  must  search  diligently  for  God,  in  his  word  and 
in  his  works;  ever  accompanying  your  researches  with  the 
prayer  of  Moses :  "  Lord,  I  beseech  thee  show  me  thy  glory." 


SERMON  XVI. 

THE  HAPPINESS  OF  TRUSTING  IX  GOD. 
Prov.  xvi.  20. — Whoso  trusteth  in  the  Lord,  happy  is  he. 

We  have  many  serious  and  impressive  warnings,  against 
placing  our  confidence  in  earthly  dependences.  The  word 
of  God,  that  faithful  and  unerring  directory,  gives  us  frequent 
and  impressive  admonitions,  on  this  subject. — "  Thus  saith  the 
Lord  :  Cursed  be  the  man,  that  trusteth  in  man,  and  maketh 
flesh  his  arm  ;  and  whose  heart  departeth  from  the  Lord  ; 
for  he  shall  be  like  a  heath  in  the  desert." — -  Blessed  is  the 
man,  that  trusteth  in  the  Lord,  and  whose  hope  the  Lord  is  ; 
for  he  shall  be  as  a  tree,  planted  by  the  waters,  and  that 
spreadeth  out  her  roots,  by  the  rivers."' — "  I  said,  in  my  heart. 
Go  to  now,  I  will  prove  thee  with  mirth  ;  therefore  enjoy 
pleasure  ;  and  behold  this  also  is  vanity." — "There  is  no  end 
of  all  his  labour,  neither  is  his  eye  satisfied  with  riches,  neither 
saith  he,  for  whom  do  I  labour,  and  bereave  my  soul  of  good  ? 
this  is  also  vanity."— '-Vanity  of  vanities,  saith  the  preacher; 
vanity  of  vanities,  all  is  vanity." — "These  things,"  saith  Christ, 
"  I  have  spoken  unto  you,  that  in  me  ye  might  have  peace,  hi 
the  world  ye  shall  have  tribulation.'" — "Let  us  hear  the  con- 
clusion of  the  whole  matter ;  Fear  God,  and  keep  his  com- 
mandments ;  for  this  is  the  whole  duty  of  man." — Besides 
these  faithful  admonitions,  from  the  scriptures,  we  have  the 
testimony  of  those,  who  have  gone  before  us,  in  this  earthly 
career.  Thousands,  who  have  thoroughly  tried  the  folhes  of 
the  world,  and,  who  have  had  every  advantage  to  ascertain 
tlieir  value,  have  testified  to  their  worthlessness  and  their  un- 
satisfying nature.  Have  you  never  been  entreated,  by  a  dying 
friend,  in  the  most  urgent  and  pathetick  language,  not  to  do  as 
he  had  done ;  not  to  spend  your  life  in  vanity,  forgetful  of  Christ 
and  regardless  of  his  salvation :  not  to  waste  your  strength. 
in  gathering  trifling  toys,  or  perishable  possessions  ;  forgetful 
of  the  heavenly  inheritence  ?  And  why  will  you  disregard 
both  the  warnings  of  the  living  and  the  lamentations  of  the 
dying.  O,  turn  off  your  e5'es  from  beholding  vanities,  and 
listen  to  the  advice  of  your  friends,  and  to  the  injunction  of 
the  holy  apostle. — "  Seek  those  things,  which  are  above, 
where  Christ  sitteth  on  the  right  hand  of  God.  Set  your 
affections  on  things  above,  not  on  things  on  the  earth."  Be- 
sides tlie  declarations  of  scripture  and  the  testimony  of  those, 

U 


118  HAPPINESS    OF    TRUSTING   IN    GOD. 

who  have  gone  before  us,  we  have  the  attestation  of  our  own 
experience,  that  earthly  hopes  and  earthly  dependences  are 
unsatisfying  and  vain.  The  world  has  promised  you  much 
comfort  and  happiness  ;  and  have  you  not  found  those  prom- 
ises false  ?  And  being  disappointed  and  chagrined,  at  the 
present,  to  make  amends,  the  world  has  inspired  you  with 
hopes  of  the  future  ;  but  have  you  not  found  those  hopes  to 
be  vain  ?  Though  repeatedly  disappointed  and  baffled,  yet 
still  you  will  pursue  those  phantoms  of  earth.     Ah  ! 

"  Why  will  you  grasp  the  fleeting  smoke, 
And  not  believe  what  God  has  spoke  ?" 

So  many  and  so  various  are  the  influences  on  the  side  of 
errour  and  delusion,  that  we  may  look  in  vain  for  reformation, 
from  any  other  source,  than  the  Spirit  of  God.  We  have  a 
great  inclination  to  lay  hold  of  those  things,  which  are  seen 
and  temporal ;  while  those  things  which  are  unseen  and  eter- 
nal have  comparatively,  little  influence  upon  our  minds. — 
There  is  the  force  of  natural  propensity  to  bind  us  to  the  world. 
"  We  are  of  the  earth,  earthy,  and  tend  to  the  earth."  Our 
disposition  is  debased  by  the  fall,  and  we  love  low  and  grov- 
eling things. — There  is  the  force  of  education  too. — The  infant 
is  taught  to  set  a  high  value  upon  money.  The  child  is  en- 
couraged to  excel  his  fellows  as  his  highest  aim.  The  youth 
is  directed  to  seek  the  approbation  of  mankind,  as  his  chief 
motive.  And  this  too,  has  intruded  itself,  into  a  system  of 
education  which  is  very  generally  approved.  Thus  avarice, 
ambition,  and  vanity,  are  imbibed  with  our  infant  food  ;  and  in- 
crease with  our  growing  strength. — "  Awake,  O  arm  of  the 
Lord,  put  on  strength  ;  arrest  us  from  our  sensual  career,  and 
turn  our  erring  feet  into  the  way  of  thy  testimonies.'"  Let 
us  at  least  pause  and  reflect,  on  this  momentous  subject. 

Have  we  not  long  experienced  the  goodness  and  forbear- 
ance of  God '?  Have  we  not  served  the  vanities  of  tlie  world 
enough  ?  "  Now,  therefore,  fear  the  Lord,  and  serve  him  in 
sincerity  and  truth." — "  For  whoso  trusteth  in  the  Lord,  happy 
is  he." 

The  motives  for  trusting  in  God,  which  are  to  be  urged,  in 
this  discourse,  may  be  arranged  under  the  following  heads : 

L  To  trust  in  the  world  is  vain  and  unsatisfactory. 

II.  Confidence  in  God,  is  attended  with  real  happiness. 

I.  To  trust  in  the  world,  is  vain  and  unsatisfactory. 

Let  us  observe  the  votaries  of  the  world,  and  see  if  the  god 
they  serve,  can  reward  their  fidelity. 

1.  Mammon,  the  god  of  riches,  bears  great  sway  among 
the  children  of  men.  Wealth  often  dazzles  the  eyes  of  the 
inexperienced  youth :  (nor  will  experience  alone  dispel  the 


HAPPINESS    OF   TRUSTING   IN    GOD.  119 

delusion  :)  He  imagines  it  can  satisfy  all  his  desires.  In  vain 
does  the  minister  of  Christ,  exhort  him  to  serve  the  living  God  : 
blinded  by  the  splendour  of  riches  ;  he  can  discern  no  other 
good.  Intent  upon  nothing,  but  the  acquisition  of  wealth  ; 
he  tries  every  expedient,  to  promote  his  favourite  object.  As 
his  attachment  increases,  he  gradually  relinquishes  the  con- 
veniences of  life,  until  he  becomes  the  destroyer  of  his  ow^n 
comfort.  But  will  he,  who  is  thus  an  enemy  to  himself,  be 
a  friend  to  others  ?  His  heart  is  hardened  against  compas- 
sion ;  benevolence  is  a  stranger  to  his  breast.  The  needy 
beggar  is  turned  from  his  door  ;  suffering  humanity  finds  no 
relief.  By  toil  and  abstinence  he  augments  his  possessions. 
But  when  the  infirmities  of  age  come  upon  him,  and  death 
is  before  his  view,  he  has  no  friend  to  comfort  and  assist  him. 
And  he  can  derive  no  satisfaction  from  converse  with  himself; 
for  he  is  his  own  worst  enemy.  \V  ith  death  in  view,  he  casts 
an  anxious  look  upon  his  beloved  treasure,  and  his  expressive 
features  seem  to  say,  Can  you  aft'ord  me  no  relief  from  this 
state  of  pain  and  horrour  ? — Should  it  not  seem  to  mock  the 
agonies  of  despair,  we  might  address  such  an  one,  in  the  ex- 
pressive language  of  the  prophet — "  Cry  aloud,  for  he  is  a 
god  ;  either  he  is  talking,  or  he  is  pursuhig,  or  he  is  on  a  jour- 
ney ;  or  peradventure  he  sleepetli  and  must  be  awaked." 
Ah  !  deluded  soul,  would  to  God  you  had  served  the  Lord, 
as  faithfully  as  you  have  served  your  avarice ;  he  would  not 
have  forsaken  you,  in  the  hour  of  death. 

2.  Let  us  leave  the  miser,  and  observe  an  individual,  who 
trusts  in  some  other  earthly  god.  We  will  next  notice  one, 
who  offers  his  sacrifices  to  pleasure ;  and  to  this  idol  pays  his 
homage.  He  looks  at  the  miser  with  disapprobation  and 
contempt ;  and  with  eager  expectation  pursues  his  career. 
Remonstrances  are  vain.  Perhaps,  he  has  some  pious  friend 
who  pities  his  delusion,  and  represents  to  him  the  folly  of  ex- 
pecting happiness,  in  such  pursuits,  and  endeavours  to  display 
before  him,  the  glory  of  God  ;  and  his  faithfulness  to  his  crea- 
tures ;  the  calm  enjoyment  of  the  Christian,  and  the  happiness 
of  blessed  spirits  in  heaven.  But  all  this  is  to  no  purpose,  he 
sees  nothing  desirable  in  them.  He  is  resolved  to  pursue  his 
pleasure,  and  will  not  have  his  peace  disturbed  by  such  gloomy 
suggestions.  He  at  first  joins,  in  the  more  simple,  and  per- 
haps innocent  amusements  with  his  acquaintance.  But  these 
trifling  amusements  soon  grow  insipid.  He  does  not  find, 
in  them  that  pleasure,  which  he  expected.  Whither  shall  he 
now  resort  for  satisfaction  ?  Not  to  the  society  of  those,  who 
are  more  intelligent ;  he  cannot  endure  a  sense  of  his  inferior- 
ity ;  nor  can  his  neglected,  vacant  mind  enjoy  their  company 
and  conversation.     He  must  find  some  vulgar  circle,  where 


120  HAPPINESS    OF   TRUSTING   IN    GOD. 

his  graceful  mien  and  fine  accomplishments  may  appear  un- 
rivalled. Their  fulsome  flattery  is  the  food  of  his  soul. 
But  poverty  comes  on ;  and  want  stares  him  in  the  face. 
Resolved  to  retrieve  his  wasted  fortune,  he  resorts  to  the  gam- 
bling table  ;  for  no  industrious  employment  is  consistent  with 
self-gratification ;  the  god  he  has  chosen. — He  here  finds 
numbers  of  his  own  stamp  ;  assembled  for  the  same  purpose  ; 
but  some  more  dexterous  gamester  wins  the  prize.  Thwart- 
ed in  his  expectations  of  retrieving  his  fortune,  without  fear 
or  shame,  he  abandons  himself  to  every  vice.  He  seeks  the 
dregs  of  society,  and  revels  in  brutal  wickedness.  Where  is 
now  his  idol  god  ?  Fled  for  ever  !  and  has  left  his  votary  a 
victim  of  despair. 

3.  Let  us  leave  the  voluptuary,  and  observe  the  votary  of 
honour.  He  despises  alike  the  miser,  and  the  man  devoted  to 
pleasure.  The  applause  of  men  is  his  idol.  He  views  in  distant 
prospect,  the  cabinet  or  tented  field.  The  praises,  which  are 
lavished  upon  the  statesmen  and  the  hero,  inspire  his  breast 
with  ambition. — This  lover  of  applause  begins  his  career  ; 
and  asks  his  tribute  of  all  he  meets.  Unhappily,  applause, 
his  chief  desire,  is  in  the  possession  of  others,  and  they  deal 
it  to  him  with  a  sparing  hand.  Perhaps  he  is  amiable  in  his 
deportment ;  and  performs  many  worthy  deeds,  which  re- 
ceive the  approbation  of  Christians.  But  their  praises  are  not 
bestowed  in  flattery  to  feed  the  vain  ;  among  them  his  soul 
would  starve.  He  rises  from  one  grade  of  honour  to  anoth- 
er ;  disappointed  at  every  step.  The  tribute  he  receives  af- 
fords him  no  satisfaction.  Perhaps  he  attains  to  the  height 
of  his  ambition  and  is  crowned  with  laurels ;  yet  he  looks  in 
vain  for  the  happiness,  which  he  expected.  The  scene,  which 
when  viewed  at  a  distance,  appeared  so  beautiful,  loses  all 
its  charms  at  his  approach,  and  displays  a  barren  waste. 
Having  found  nothing  to  satisfy  his  immortal  soul ;  and  being 
too  haughty  to  enlist  in  the  humbling  service  of  Christ ;  like 
the  ambitious  Alexander,  (who  wept  because  there  were  no 
more  worlds  to  conquer ;)  he  sits  down  and  weeps,  because 
his  race  is  run,  and  he  can  no  longer  adore  his  idol  god.  At 
length,  death  approaches  with  all  his  horrours.  This  last 
enemy,  who  is  to  the  behever  a  welcome  messenger,  is  to 
him  the  king  of  terrours.  He  has  no  God  to  strengthen  him, 
when  flesh  and  heart  shall  faint.  No  Saviour,  who  has  pre- 
pared for  him  a  mansion  in  heaven.  No  guardian  angels  to 
conduct  him  thither.  But  is  led  by  damned  spirits  to  the  re- 
gions of  eternal  wo ;  there,  to  dwell  in  the  blackness  of  dark- 
ness for  ever." 

We  sometimes  find  these  three  characters,  the  miser,  the 
voluptuary,  and  the  man  ambitious  of  honour,  united  in  the 


HAPPINESS    OF    TRUSTING    IX    GOD.  121 

same  individual.  A  person  wliose  character  is  formed  of 
these  ingredients,  accurately  adjusted,  has  a  fairer  prospect  of 
success.  One  propensity  is  a  check  upon  another ;  so  that 
tlie  excesses  of  each  character  are  prevented.  His  covetous- 
ness  accumulates  a  large  estate  ;  his  self-gratitication  de- 
mands indulgence  ;  and  thus  counteracts  the  miserly  disposi- 
tion :  and  his  ambition  for  honour  leads  him  to  employ  his 
wealth,  in  a  reputable  manner.  '  Thus  he  adds  house  to  house 
and  farm  to  farm,  until  he  standeth  alone  in  the  earth.' 
Viewing,  from  some  eminence,  his  extensive  possessions ; 
he  congratulates  himself,  as  did  the  haughty  Nebuchadnez- 
zar, when,  in  his  pride  he  exclaimed — '•  This  is  great  Baby- 
lon, that  I  have  builded  for  the  honour  of  my  majesty.''  But, 
notwithstanding  his  prosperity,  and  his  splendour,  death  will 
come,  and  then  he  must  leave  his  possessions.  But,  in  that 
hour,  when  we  most  need  support,  and  consolation,  he  is  no 
happier  than  the  characters  which  I  have  before  described. 

Neither  wealth,  sensuaUty,  nor  honour,  can  afibrd  their 
possessors  any  real  happiness.  Nor  is  confidence  in  man  any 
more  satisfactory.  It  is  more  amiable,  but  it  is  not  more 
safe.  Parents  are  erring  in  their  judgment  and  feeble  in  the 
execution  of  their  designs.  Children,  by  idleness  and  dissi- 
pation, or  by  undutifulness,  may  disappoint  the  hopes  of  theii' 
parents.  Connexions  may  be  alienated  by  misapprehension 
and  strife.  Friends  may  be  cooled,  by  self-interest. — Dark  as 
the  picture  may  seem,  it  must  be  confessed,  that  the  Prophet 
Jeremiah,  has  given  us  a  faithful  portrait  of  human  nature; 
"Take  ye  heed,"  says  he,  "every  one  of  his  neighbour;  and 
trust  3^e  not  in  any  brother  :  for  every  brother  will  utterly  sup- 
plant, and  every  neighbour  will  walk  with  slanders." — There- 
fore to  trust  in  the  world  is  vain  and  unsatisfactor\^  The  gods 
of  this  w^orld  are  vanity  and  a  lie.  They  promise  to  their  wor- 
shippers, that  which  they  never  bestow.  They  present  before 
them  the  semblance  of  happiness,  which  recedes  at  their  ap- 
proach, and  vanishes  from  their  sight,  in  the  hour  of  death  ? 
S\  hat  if  the  riches,  the  pleasures,  or  the  honours  of  the  world, 
could  satisfy  their  possessors,  and  conduct  them  in  safety  to 
the  verge  of  eternity  ;  yet  if  they  can  accompany  them  no 
further,  what  are  they  worth  ?  To  die. — To  go  to  the  world 
of  Spirits. — To  appear  before  God;  without  a  friend,  a  guide, 
or  an  advocate  !  To  hear  the  condemning  sentence  of  their 
judge. — "Depart  ye  cursed  into  everlasting  fire." — "Who 
among  us  can  dwell  with  the  devouring  fire?  AVho  can 
dwell  with  everlasting  burnings." — "  Oh !  that  men  were  wise, 
that  they  understood  this,  that  they  would  consider  their  lat- 
ter end!" 

I  have  endeavoured  to  show  the  vanity  of  placing  confi- 

11* 


122  HAPPINESS    OF   TRUSTING   IN   GOD. 

dence  in  the  world.     And  now  proceed  to  that,  which  was^ 
proposed, 

II.  Trust  in  God  is  attended  with  real  happiness. — "  Whoso 
triisteth  in  the  Lord,  happy  is  he."  And  in  treating  this  sub- 
ject, 1  shall  confine  myself,  in  this  discourse,  to  the  happiness, 
which  results,  in  this  life,  from  trusting  in  God.  A  descrip- 
tion of  the  rewards  of  the  righteous,  and  of  the  punishment 
of  the  wicked,  in  eternity,  is  reserved  for  some  future  occasion. 

No  description  can  adequately  represent,  to  the  unbeUever, 
the  happiness  of  the  saint.  He  has  joys,  of  which  the  world 
are  ignorant.  In  vain,  do  we  attempt  to  recommend  the 
calm  serenity  of  his  soul ;  his  peaceful  conscience ;  his  cheer- 
ful acquiescence  in  the  dealings  of  providence  ;  his  confidence 
in  God ;  his  communion  with  Christ ;  and  his  hope  of  glory. 
All  is  unintelligible  to  the  unbeliever.  He  has  felt  none  of 
these  joys ;  and  he  can  understand  little  about  them.  But 
though  we  are  not  to  expect  an  adequate  representation  of 
his  joys;  yet  some  of  the  Christian's  reward  may  be  seen  by 
all.  The  saints  have  the  promise  and  the  possession  of  the 
life  which  now  is,  and  of  that  which  is  to  come. 

Let  us  now  attend  the  Christian,  as  we  have  done  the  man 
of  the  world,  along  the  walks  of  life;  yea,  let  us,  by  the  light 
of  revelation,  attend  him  to  his  eternal  rest.  "  And  if  the 
Lord  be  God  let  us  serve  him." — He  who  commits  his  way 
unto  the  Lord,  when  he  is  about  to  enter  upon  the  busy 
scenes  of  life ;  sensible  of  the  temptations,  v»'hich  surround 
him ;  of  the  dangers  to  which  he  is  exposed ;  and  of  his  need 
of  divine  assistance ;  enters  his  closet,  renews  his  dedication, 
and  implores  the  protection  of  his  God.  Thither  he  resorts 
for  comfort  in  trouble,  for  relief  in  distress,  and  for  sympathy 
in  jo5^ — ^-And  praying  breath  was  never  spent  in  vain." 
Guided  by  an  Almighty  hand,  he  walks  with  firm  undeviating 
steps,  while  thousands  fall  on  the  right  hand  and  on  the  left. — 
I  do  not  mean  to  be  understood,  that  the  prayers  of  the  Chris- 
tian, are  always  answered  according  to  the  form  of  his  peti- 
tition,  or  that  he  is  never  left  to  fall  into  sin  and  disgrace. 
His  petitions  may  be  improper ;  an  answer  to  them  accord- 
ing to  their  form,  might  be  prejudicial  to  his  welfare.  And 
he  may  be  left  to  fall  into  sin  to  teach  him  his  dependence  on 
God,  to  make  him  pray  more  earnestly ;  or  j)erhaps  to  check 
the  risings  of  spiritual  pride.  But  whatever  be  the  dealings 
of  providence  towards  him,  they  are  for  his  good. — "For  all 
things  shall  work  together  for  good  to  them  that  love  God." 

1.  Notice  the  faithful  Christian  in  his  intercourse  with 
mankind.  A  persevering  constancy  characterizes  his  con- 
duct. He  is  not  influenced  by  the  conflicting  opinions  of  men.^ 
The  word  of  God  is  his  directory.     When  God  commandsr 


HAPPINESS   OF   TRUSTING   IN   GOD.  123 

he  obeys.  What  will  the  world  think  of  my  conduct  ?  is  a 
question,  which  rarely  agitates  his  mind.  When  the  will  of 
God  is  made  known  to  him,  he  cheerfully  pursues  the  path, 
which  his  wisdom  points  out.  If  earthly  friends  forsake  him, 
he  repairs  to  his  heavenly  Father,  mourns  their  loss,  prays 
for  their  restoration,  and  commends  himself  to  the  protection 
of  Christ.  Though  he  is  sometimes  uninfluenced  by  the  en- 
treaties of  his  friends;  yet  it  is  not  because  he  does  not  love 
them,  but  because  he  loves  God  more.  When  their  desires 
accord  with  the  will  of  God,  he  cheerfully  fulfils  them.  Then 
all  move  on  in  concert ;  all  is  harmony  and  peace.  And  tliis 
agreement  is  a  subject  of  his  earnest  desire  and  fervent  pra3^er. 

The  believer  in  Jesus,  in  his  intercourse  with  mankind,  is 
respectful  to  his  superiours,  kind  to  his  equals,  and  conde- 
scending to  his  mferiours.  To  exercise  respect,  kindness, 
and  condescension,  from  motives  of  love  to  mankind,  and 
after  the  example  of  Christ,  is  pleasant  to  the  soul.  But  the 
man,  who  respects  his  superiours,  merely  because  he  fears 
their  power,  or  hopes  to  be  promoted,  is  an  easy  prey  to  the 
adversary.  He  may  be  filled  with  envy ;  and  harassed  by 
revenge,  for  disappointed  ambition.  He,  who  deals  kindly 
with  his  equals,  merely  because  he  needs  their  friendship  and 
assistance ;  or  is  condescending  to  his  inferiours,  merely  be- 
cause he  wishes  for  their  flattery  or  their  suffrage,  may  feed 
his  selfishness  and  pride;  but  will  derive  no  nourishment 
for  his  soul. 

2.  He,  w^ho  has  put  his  trust  in  God,  is  distinguishable  from 
the  man  of  the  world,  by  the  manner,  in  which  he  improves 
the  blessings  of  providence.  If  God  gives  him  wealth,  he 
does  not  say  with  self-complacent  arrogance ;  "  My  own 
right  hand  hath  gotten  me  all  this  gain ;''  but  views  himself 
as  a  steward  of  the  Lord.  Reflectmg,  that  he  must  give  an 
account  of  his  stewardship  to  God,  he  employs  the  riches, 
which  God  has  given  him,  in  promoting  the  welfare  of  his 
fellow  creatures.  He  relieves  the  wants  of  the  beggar,  and 
visits  the  cottage  of  the  poor.  "  When  the  eye  sees  him  then 
it  blesses  him,  because  he  delivers  the  poor  that  cry,  the 
fatherless,  and  him  that  hath  no  helper."  Charitable  institu- 
tions share  in  his  bounty.  His  wealth  is  employed  to  spread 
the  gospel  of  Christ.  By  means  of  his  hberality,  the  coun- 
tenance of  the  benighted  heathen  beams  with  the  hope  of 
eternal  glory. — The  wealthy  Christian,  who  trusts  in  God,  is 
not  like  the  avaricious  worldling,  agitated  by  midnight  fear, 
lest  his  property  should  be  destroyed.  His  riches  are  com- 
mitted to  the  care  of  a  merciful  God,  who  has  the  elements 
at  his  control.  He  is  contented  and  happy;  because  be  can 
say,  at  every  bereavement — "The  Lord  gave  and  the  Lord 


124  HAPPINESS    OF    TRUSTING   IN   GOD. 

hath  taken  away,  blessed  be  the  name  of  the  Lord."  He 
has  no  fear  of  poverty,  but  trusts  in  the  providence  of  God ; 
and  is  ready  to  resign  his  superfluous  wealth,  as  a  responsible 
steward. 

3.  The  faithful  Christian,  in  adversity,  is  well  worthy  of 
our  observation.  If  he  has  once  been  in  prosperity,  but  is 
now  brought  low  by  adversity ;  still  the  beauty  and  excel- 
lence of  the  christian  religion  is  manifest  in  his  conduct.  He 
may  sensibly  feel  his  calamities ;  but  he  is  confident,  that 
"  the  Judge  of  all  the  earth  will  do  right." — He  says,  within 
himself,  God  knows  my  heart,  perhaps  the  world  was  steal- 
ing my  affections  from  him  ;  perhaps  he  will  honour  religion 
by  enabling  me  to  bear,  with  cheerful  resignation,  the  chas- 
tisements of  his  hand.  Although  he  is  thus  reduced,  he  does 
not  settle  down  in  sullen  despair.  But,  comforted  and  en- 
couraged by  his  God,  in  whom  he  trusts,  with  persevering 
application  he  resumes  his  former  labours. — If  adversity  has 
always  been  his  lot,  the  excellence  of  his  character  is  not  less 
conspicuous.  He  pursues  his  employment  with  industry, 
confiding  with  cheerfulness  in  the  providence  of  God.  A 
calm  serenity  sits  upon  his  countenance,  and  heavenly  love 
actuates  his  soul. 

4.  But  we  have  yet  to  view  the  Christian  on  the  bed  of 
death  ;  that  most  trying  of  all  conditions.  Here  horrour  seizes 
the  guilty  soul,  and  the  hardest  heart  must  melt.  He,  who 
has  put  his  trust  in  God,  looks  back  upon  his  past  life,  with 
admiring  gratitude,  and  forward  to  the  eternal  world  with 
animating  hope.  He  can  say  with  the  apostle,  1  have  fought 
a  good  fight ;  1  have  kept  the  faith ;  henceforth  there  is  laid 
up  for  me  a  crown  of  righteousness,  which  the  Lord,  the 
righteous  Judge,  will  give  unto  me.  With  a  lively  hope  of 
meeting  his  God,  and  of  entering  into  that  rest,  which  he  has 
so  long  sought,  he  commits  his  friends  into  the  hands  of  an 
Almighty  protector,  and  cheerfully  bids  the  world  adieu — 

"  And  mounts  aloft  on  angel's  wings, 

To  paradise  above." 
•'  There  sits  his  Saviour,  drcst  in  love, 

And  there  his  smiling  God." 

It  has  been  my  design,  in  this  discourse,  to  contrast  the 
vanity  of  earthly  dependence,  with  the  excellence  of  the 
Christian's  confidence.  The  worldling's  expectations  and 
the  Christian's  hopes,  have  now,  in  some  measure,  though 
faintly,  been  presented  before  you.  "  Therefore  choose  you, 
this  day,  whom  ye  will  serve.  If  the  Lord  be  God,  serve 
him ;  but  if  Baal  be  God,  then  serve  him."  O,  be  wise  in 
}-our  selection ;  credit  the  testimony  of  the  prophet — "  Whoso 
trusteth  in  the  Lord,  happy  is  he:"  contented  in  life;  happy 
in  death ;  and  glorious  through  eternity. 


SERMON  XVll. 

ALL  THE  GLORY  OF  OUR  SALVATION  IS  DUE  TO  GOD. 

[first.] 

2  TiiESSALONiANS  ii.  13. — "  We  are  bound  to  give  thanks  always  to  God,  for  you 
brethren,  beloved  of  the  Lord,  because  God  hath,  from  the  beginning,  chosen 
you  to  salvation,  through  sanctification  of  the  Spirit  and  belief  of  the  truth : 
whoreunto  he  called  you  by  our  gospel." 

We  are  naturally  inclined  to  exalt  ourselves  and  to  aspire 
after  objects  which  are  beyond  our  reach.  This  disposition 
early  manifested  itself  in  our  first  parents.  And  it  was  here, 
that  the  adversary  commenced  his  attack.  "  And  the  serpent 
said  unto  the  woman,  Ye  shall  not  surely  die ;  for  God  doth 
know,  that  in  the  day  ye  eat  thereof,  then  your  eyes  shall  be 
opened,  and  ye  shall  be  as  gods,  knowing  good  and  evil. 
And  when  the  woman  saw  that  the  tree  was  good  for  food, 
and  that  it  was  pleasant  to  the  eyes,  and  a  tree  to  be  desired 
to  make  one  wise,  she  took  of  the  fruit  thereof,  and  did  eat, 
and  gave  also  to  her  husband  with  her,  and  he  did  eat." 
They  were  not  wholly  satisfied,  with  their  situation  and  at- 
tainments, but  wished  to  "  be  as  gods  knowing  good  and  evil." 
It  was  a  desire  of  self-exaltation,  which  first  brought  ruin  upon 
our  race.  And  we  have  reason  to  beheve,  that  the  same  aspi- 
ring disposition,  keeps  thousands  from  the  kingdom  of  heaven. 
The  natural  heart  would  wish  to  assume  the  prerogative  of 
God,  and  to  perform  the  work  of  salvation  alone  ;  that  self 
might  have  the  honour.  But  this  disposition  must  be  changed ; 
self  must  be  denied  :  and  God  must  have  the  glory,  which  is 
due  unto  his  name.  And  we  must  have  a  disposition  to  join 
with  the  four  and  twenty  elders  ;  saying,  "  Thou  art  worthy, 
O  Lord,  to  receive  blessing  and  honour  and  glory  and  power, 
for  thou  hast  created  all  things  ;  and  for  thy  pleasure  they  are 
and  were  created." — "  Not  unto  us,  not  unto  us,  but  unto 
thy  name  be  all  the  glory."  The  creation  of  the  world ;  the 
fall  of  man  ;  and  the  plan  of  redemption  by  Jesus  Christ,  all 
promote  his  glory.  And  shall  the  salvation  of  sinners,  yield 
no  revenue  of  praise  ?  Our  text  answers  thisjnquiry. — "  We 
are  bound  to  give  thanks  always  to  God,  for  you  brethren, 
beloved  of  the  Lord,  because  God  hath,  from  the  beginning, 
chosen  you  to  salvation,  through  sanctification  of  the  Spirit 
and  belief  of  the  truth;  whereunto  he  called  you  by  our 
gospel." 


126      GLORY  OF  OUR  SALVATION  DUE  TO  GOD. 

All  the  glory  of  our  salvation,  is  due  to  God. — ^To  illustrate 
this  point  is  the  object  of  this  discourse. 

All  the  glory  of  salvation  is  due  to  God,  because, 

I.  They  who  will  be  saved  were  chosen  of  God  from  the 
begining. — We  are  bound  to  give  thanks  always  to  God, 
for  you  brethren,  beloved  of  the  Lord,  because  God  hath  from 
the  beginning  chosen  you  to  salvation.     Because, 

II.  Their  salvation  is^  effected  by  his  means — "  Because 
God  hath  from  the  beginning,  chosen  you  to  salvation,  through 
sanctification  of  the  Spirit  and  belief  of  the  truth  ;  whereunto 
he  called  you  by  our  gospel." 

I.  They  who  will  be  saved  were  chosen  of  God,  from  the 
beginning — "  Blessed  be  the  God  and  Father  of  our  Lord  Jesus 
Christ,  who  hath  blessed  us  with  all  spiritual  blessings,  in 
heavenly  places  in  Christ ;  according  as  he  hath  chosen  us  in 
him,  before  the  foundation  of  the  world,  that  we  should  be 
holy  and  without  blame  before  him  in  love  :  having  predestina- 
ted us  unto  the  adoption  of  children,  by  Jesus  Christ  to  himself, 
according  to  the  good  pleasure  of  his  will." — "  In  whom  also 
we  have  obtained  an  inheritence,  being  predestinated,  accord- 
ing to  the  purpose  of  him,  who  worketh  all  things  after  the 
counsel  of  his  own  will ;  that  we  should  be  to  the  praise  of  his 
glory."  Jn  this  passage  of  scripture  we  have  the  most  une- 
quivocal proof  of  the  doctrine  now  under  consideration.  It 
is  expressly  asserted,  that  God,  who  worketh  all  things  after 
the  counsel  of  his  own  will,  hath  chosen  some  to  salvation, 
before  the  foundation  of  the  world ;  "  predestinated  them  unto 
the  adoption  of  children."  And  for  this  very  purpose,  that 
the}'  should  be  to  the  praise  of  his  glory. 

Besides  these  unequivocal  passages  of  scripture ;  satisfac- 
tory evidence,  that  believers  are  chosen  of  God  from  the  begin- 
ning, may  be  drawn  from  the  perfections  of  the  divine  charac- 
ter. He,  who  worketh  all  things  after  the  counsel  of  his  own 
will,  must  have  some  design  ;  some  plan  of  government.  In 
order  to  direct  any  event,  there  must  be  some  plan  or  design 
respecting  it.  "  For  which  of  you,  intending  to  build  a  tower, 
sitteth  not  down  first  and  counteth  the  cost,  whether  he  have 
sufficient  to  finish  it:  lest  haply,  after  he  hath  laid  the  founda- 
tion, and  is  not  able  to  finish  it,  all  that  behold  it  begin  to 
mock  him,  saying.  This  man  began  to  build  and  was  not  able 
to  finish."  It  is  necessary  to  have  a  general  plan  in  order  to 
determine  the  propriety  of  each  particular  step.  We  must 
see  the  whole  before  we  can  judge  of  the  due  proportion  of 
the  parts.  Wisdom,  then,  dictates,  that  we  should  have  some 
plan,  in  our  trivial  concerns :  and  does  Jehovah  rule  the  world 
at  random  ?  The  designs  of  God  extends  not  to  great  events 
only  ;  but  to  the  most  minute  transactions. — "  Are  not  two 


GLORY  OF  OUR  SALVATION  DUE  TO  GOD.      127 

sparrows  sold  for  a  farthing  ?  and  one  of  them  shall  not  fall 
on  the  ground,  without  your  Father ;  but  the  very  hairs  of 
your  head  are  all  numbered."  It  is  as  necessary,  that  God 
should  arrange  each  particular  event,  as  that  he  should  have 
a  general  plan.  Occurrences,  in  themselves  trifling,  are  fre- 
quently attended  with  very  important  consequences.  If,  then, 
these  were  not  comprehended  in  the  Sovereign  plan,  the 
whole  might  be  thwarted.  These  trifling  occurrences  might 
be  so  combined,  that  infinite  wisdom  would  suggest  an  altera- 
tion in  the  original  plan.  Upon  this  supposition,  God  instead 
of  being  immutable,  would  be  continually  subject  to  change : 
instead  of  being  the  independent  Sovereign  of  the  universe, 
he  would  be  compelled  to  watch  for  contingencies,  which 
might  influence  his  conduct.  We  come,  then,  to  the  point 
which  was  to  be  proved.  The  inference  is  obvious.  Since 
God  has  had  from  the  beginning,  a  design  or  plan  of  action, 
extending  to  events  the  most  minute ;  the  salvation  of  each 
individual  believer,  must  have  been  in  the  original  design. 
Then  they,  who  will  be  saved  were  chosen  of  God  from  the 
beginning.  '•  Ye  have  not  chosen  me,  but  I  have  chosen  you, 
and  ordained  you  that  you  should  go  and  bring  forth  fruit, 
and  that  your  fruit  should  remain." 

It  may  be  important  in  this  place  to  make  a  few  inquiries. 

1.  How  is  this  doctrine  consistent  with  the  justice  of  God  ? 
Is  it  just  for  God  to  save  a  part  of  the  human  race,  and  leave 
the  rest  to  perish  ?  Upon  this  subject  it  is  sufficient  to  say, 
that  if  an  individual  receives  no  more  punishment  than  his 
sins  deserve,  no  injustice  is  done  him.  If  we  had  a  due  sense 
of  our  guilt ;  of  our  desert  of  eternal  punishment ;  our  plea 
would  not  be  justice  ;  but  "  God  be  merciful  to  me  a  sinner." 
Were  mercy  our  prayer,  according  to  the  language  of  the 
poet, 

"  Our  cheerful  son^  would  oft'ner  be, 
Hear  what  the  Lord  hath  done  for  me." 

The  offers  of  mercy,  through  Jesus  Christ,  are  made  to  the 
whole  family  of  mankind  ;  "  but  all,  with  one  consent,  begin  to 
make  excuse ;  one  goes  to  his  farm,  and  another  to  his  mer- 
chandise." The  evil  heart  of  unbelief  is  inclined  to  depart  from 
God ;  but  the  Lord  in  infinite  compassion  brings  some  and 
induces  them  to  partake  of  the  marriage  supper  of  the  Lamb. 
When  we  hear  it  asserted,  and  proved  from  the  scriptures, 
that,  "  God  hath  of  his  mere  good  pleasure,  from  all  eternity, 
elected  some  to  everlasting  life  ;"  it  may  fill  our  wicked  hearts 
with  rage,  when  we  have  reason  to  think,  that  we  are  not  of 
that  number ;  but  we  cannot,  with  the  least  appearance  of 
propriety,  charge  God  with  injustice. — And  why  be  filled  with 
rage?  ought  it  to  make  us  more  miserable,  because  some 


128      GLORY  OF  OUR  SALVATION  DUE  TO  GOD. 

are  happy  ?  O !  let  us  lay  aside  these  wicked  affections. 
Let  us  rejoice,  with  those  that  rejoice  ;  and  glorify  God,  that 
he  is  disposed  to  save  any  of  our  fallen,  ruined  race. 

2.  How  is  this  doctrine  consistent  with  the  righteousness 
of  God?  How  can  he,  with  propriety,  choose  one  and  refuse 
another,  when  they  are  equally  meritorious  1 — That  mankind 
are  equally  meritorious,  as  it  regards  the  decree  of  election, 
is  evident  from  the  doctrine  itself;  for  if  the  choice  was  made 
from  the  beginning,  there  could  be  no  difference,  as  to  desert : 
mankind  had  done  neither  good  nor  evil ;  that  the  purpose  of 
God,  according  to  election  might  stand.  Those,  who  are 
determined  not  to  bow  to  the  mysteries  of  God's  word ;  who 
vainly  imagine,  that  they  can  comprehend  the  Almighty  ; 
who  feel  unwilHng  to  be  excluded  from  the  counsel  of  heaven, 
have  recourse  to  various  expedients  to  get  rid  of  the  difficulty. 
Some  deny  the  doctrine  of  election  altogether,  notwithstanding 
the  most  unequivocal  passages  of  scripture  in  proof  of  it.  Thus 
the  knot  is  cut ;  the  difficulty  removed,  and  the  carnal  heart 
relieved  of  its  burden. — Others  have  recourse  to  a  temporizing 
scheme.  They  acknowledge,  that  the  doctrine  is  evidently 
contained  in  the  word  of  God.  That  they,  who  are  saved 
were  chosen  of  God  from  the  beginning ;  but  were  chosen, 
in  consequence  of  what  God  foresaw  would  be  their  conduct. 
This  mode  of  getting  rid  of  the  difficulty,  is  a  relick  of  the 
doctrine  of  salvation  by  merit,  which  was  exploded,  as  long 
ago  as  the  days  of  the  apostles.  St.  Paul  says  to  Titus; 
"  Not  by  works  of  righteousness,  which  we  have  done,  but 
according  to  his  mercy  he  saved  us,  by  the  washing  of  regen- 
eration, and  renewing  of  the  Holy  Ghost." — And  in  another 
place  he  says — "  Not  of  works,  but  of  him  that  calleth."  If 
we  are  saved  in  consequence  of  the  good  works,  which  God 
foresees  we  shall  perform,  then  salvation  is  as  much  of  merit, 
as  if  we  were  saved  in  consequence  of  works,  which  we  have 
already  performed. 

Further :  By  this  mode  of  exposition,  we  do  indeed  get 
rid  of  the  difficulty,  and  please  the  carnal  heart ;  but  we  avoid 
the  difficulty  by  involving  ourselves  in  absurdity.  For,  upon 
this  supposition,  we  either  make  the  salvation  of  men  depend- 
ent upon  contingent  circumstances,  and  so  destroy  the  gov- 
ernment of  God,  and  erect  the  infidel  doctrine  of  chances 
upon  its  ruins :  or  we  make  the  actions  of  men  certain,  and 
determined  from  the  beginning;  and  so  acknowledge  the 
doctrine,  which  we  at  first  denied.  For  if  God  does  not  con- 
trol those  actions  of  men,  on  which  their  salvation  is  predi- 
cated ;  then  is  the  scheme  of  grace  a  mere  system  of  chance. 
But  if  God  does  regulate  those  actions,  according  to  his 
sovereign  plan,  theji  is  their  salvation  fixed  and  determined. 


GLORY   OF   OUR   SALVATION   DUE   TO   GOD.  129 

God  then  does  choose  one,  and  leave  another,  without  any 
regard  to  their  works.  The  scriptures  expressly  assert  it ; — 
*'  For  the  children  being  not  yet  born,  neither  having  done 
any  good  or  evil,  that  the  purpose  of  God,  according  to  elec- 
tion, might  stand,  not  of  works,  but  of  him  that  calleth;  it 
was  said  unto  her,  the  elder  shall  serve  the  younger.  As  it 
is  written,  Jacob  have  I  loved,  but  Esau  have  1  hated.  What 
shall  we  say  then,  (to  the  inquiry  before  us)  ?  Is  there  un- 
righteousness with  God  ?"  To  this  very  interrogation,  we 
have  the  answer  of  an  inspired  apostle,  and  the  only  correct 
answer  which  can  be  given;  "God  forbid!"  There  is  no 
unrighteousness  with  God.  Here,  divine  revelation  stops, 
and  reason  can  go  no  farther.  Nor  should  we  attempt  to 
search  into  this  mystery.  Eternity  must  unfold  it. — "  Secret 
things  belong  unto  the  Lord  our  God  ;  but  those  things  which 
are  revealed,  belong  unto  us  and  to  our  children  for  ever." 

3.  How  is  the  doctrine  of  election  consistent  with  account- 
ability ?  If  God  chooses  one,  and  leaves  another,  without 
regard  to  their  works,  why  is  blame  attached  to  the  creature  ? 
*'  For  he  saith  to  Moses,  I  will  have  mercy  on  whom  I  will 
have  mercy,  and  I  will  have  compassion  on  whom  I  will  have 
compassion.  So  then  it  is  not  of  him  that  willeth,  nor  of  him 
that  runneth ;  but  of  God,  that  showeth  mercy.  For  the 
scripture  saith  unto  Pharaoh,  Even  for  this  same  purpose, 
have  I  raised  thee  up,  that  I  might  show  my  power  in  thee, 
and  that  my  name  might  be  declared  throughout  all  the  earth. 
Therefore,  hath  he  mercy  on  whom  he  will  have  mercy,  and 
whom  he  will  he  hardeneth."  Then  follows  the  question, 
now  under  consideration.  Thou  wilt  say  then,  unto  me, 
Why  doth  he  yet  find  fault  ?  for  who  hath  resisted  his  will  ? 
This  question  was  put  in  the  days  of  the  apostles,  and  has 
been  repeated  in  every  age  since,  and  probably  will  be  here- 
after, until  divine  grace  shall  have  subdued  every  heart.  The 
answer,  which  the  apostle  has  given,  is  the  best  reply  which 
can  be  made.  He  enters  into  no  metaphysical  disquisition  to 
reconcile  election  with  accountability ;  but  makes  a  reply, 
which  ought  for  ever  to  silence  all  caviling : — "  Nay  but,  O 
man,  who  art  thou  that  repliest  against  God  ?  Sliall  the  thing 
formed  say  to  him  that  formed  it.  Why  hast  thou  made  me 
thus  1  Hath  not  the  potter  power  over  the  clay,  of  the  same 
lump,  to  make  one  vessel  unto  honour  and  another  unto  lis- 
honour  ?" — When  a  doctrine  is  clearly  revealed,  in  the  word 
of  God,  though  we  may  not  be  able  to  view  it,  in  all  its  con- 
nexions and  relations  ;  j^et  we  are  bound  to  receive  it.  If 
we  examine  the  works  of  God,  we  shall  find  some  things  in 
them  all,  which  are  to  us  inexplicable.  This  we  are  willing 
to  acknowledge,  in  natural  things.    W  e  know,  that  the  soul 

12 


130      GLORY  OF  OUR  SALVATION  DUE  TO  GOD. 

and  body  do  exist  together,  and  we  are  satisfied-  We  do  not 
trouble  ourselves  with  fruitless  inquiries  about  the  mode  of 
their  existence,  or  the  manner  in  which  the  one  influences  the 
other.  But  in  spiritual  things  it  is  very  different ;  the  carnal 
heart  is  determined  to  have  the  whole  or  none.  That  proud 
carnal  heart  must  be  subdued,  or  we  shall  never  consent  to 
be  saved  by  grace.  The  argument  of  the  apostle  is  this,  that 
as  w^e  are  the  property  of  God,  he  has  a  right  to  make  of  us 
what  he  pleases,  and  then  to  assign  us  a  place  according  to 
our  character  ;  in  such  manner,  as  will  best  promote  his  own 
glory.  "  By  grace  are  ye  saved  through  faith  ;  and  that  not 
of  yourselves,  it  is  the  gift  of  God." 

All  the  glory  of  salvation  then  is  due  to  God,  because  they, 
who  will  be  saved,  were  chosen  of  God  from  the  beginning. 
"  Ye  have  not  chosen  me,  but  1  have  chosen  you.'"' — "  Not  of 
works,  lest  any  man  should  boast.  For  we  are  his  workman- 
ship, created  in  Christ  Jesus  unto  good  works,  which  God 
hath  before  ordained  that  we  should  walk  in  them.'' 

Our  limits  will  not  permit  a  thorough  investigation  of  the 
second  part  of  our  subject ;  it  is  therefore  reserved  for  another 
occasion. — The  discourse  will  be  closed  with  a  few  reflections. 

1.  If  all  the  glory  of  salvation  is  due  to  God,  which  few 
are  so  hardy  as  to  deny,  we  have  a  rule,  by  which  we  may 
detect  false  sentiments,  on  this  subject. — Is  salvation  said  to 
be  bestowed,  as  a  reward  for  a  fair  external  conduct  ?  this 
robs  God  entirely  of  the  glor}' ,  which  is  due  unto  his  name. — 
Is  salvation  said  to  be  effected  by  our  own  strivings  after 
holiness,  assisted  by  the  Spirit  ?  this  ascribes  but  a  small  part 
of  the  glory  to  God.  It  makes  man  begin  the  work  alone, 
and  God  come  to  Iiis  assistance.  And  it  would  seem,  upon 
such  a  theory,  that  little  assistance  were  necessary  :  for  if 
man  can  take  the  first  step  in  the  rugged  path  alone,  why 
may  he  not  persevere. — Is  salvation  said  to  be  bestowed,  in 
consequence  of  what  God  foresees  the  creature  will  do  ;  this 
by  no  means  accords  with  the  rule.  It  frustrates  the  grace 
of  God,  and  makes  salvation  of  works. — Any  theory,  which 
is  presented  to  us,  however  involved  and  intricate  it  may  be 
rendered,  to  hide  its  deformity,  may  be  tested  by  this  rule.  If 
it  please  the  natural  heart,  by  ascribing  the  glory  to  the  crea- 
ture, it  is  a  false  doctrine. 

2.  Salvation  by  the  sovereign  grace  of  God,  is  a  humbling 
doctrine.  It  exalts  Jehovah  upon  the  throne,  and  humbles 
the  sinner  in  the  dust.  If  we  might  obtain  salvation  by  pur- 
chase, none,  perhaps,  w^ould  reject  it.  That  is  to  say ;  If  we 
could  obtain  salvation  from  the  miseries  of  the  damned  by 
purchase,  probably  none  would  reject  it :  (for  salvation  from 
sin,  and  the  practice  of  holiness  is  never  the  desire  of  the 


GLORY  OF  OUR  SALVATION  DUE  TO  GOD.      131 

natural  heart.)  If  we  could  purchase  the  happiness  of  heaven ; 
and  enjoy  it,  in  the  practice  of  sin  ,  multitudes  would  give  all 
they  possess,  in  exchange.  If  it  could  be  obtained  by  a  tire- 
some pilgrimage,  to  the  Holy  Land,  what  multitudes  would 
be  seen  flocking  to  the  consecrated  spot.  But  since  they 
must  be  indebted  for  salvation  to  sovereign  grace,  and  cannot 
enjoy  happiness  without  forsaking  the  ways  of  sin  ;  "  all  with 
one  consent  begin  to  make  excuse,"  and  will  not  accept  sal- 
vation, until  the  pride  of  the  natural  heart  is  in  some  measure 
subdued. 

That  salvation  by  grace  is  a  humbling  doctrine,  is  an  evi- 
dence of  its  truth.  All  acknowledge,  that  humility  is  an  evi- 
dence of  piety  ;  that  the  most  eminent  saints  manifest  most 
of  this  temper.  Then,  those  views  of  the  plan  of  salvation, 
which  are  calculated  to  humble  the  sinner,  must  be  correct ; 
rather  than  those,  which  are  calculated  to  fill  the  heart  with 

f)rideand  self-dependence.  This  spirit  of  self-dependence ;  of 
eaning  upon  the  merit  of  works,  which  is  lingerino-  about  the 
lieart,  is  a  great  hinderance  to  real  Christians.  This  is  one 
principal  reason,  why  they  do  not  progress  more  rapidly  in 
their  journey.  If  they  would  leave  the  broken  cisterns  of  self- 
dependence,  and  go  to  God,  the  fountain  of  living  waters,  for 
refreshment ;  and  would  draw  all  their  supplies  from  Him ; 
they  would  renew  their  strength,  and  would  run  the  heavenly 
race  Math  delight. 

Lastly.  That  salvation  is  of  sovereign  grace,  is  a  great 
consolation  to  the  true  believer.  Relying  upon  God,  and  not 
on  his  own  strength,  he  is  ready  to  say  with  the  apostle  ;  "  I 
know  whom  1  have  believed,  and  am  persuaded,  that  he  is 
able  to  keep  that  which  I  have  committed  unto  him  against 
that  day.''  It  is  the  consolation  of  the  Christian,  that  "  He, 
who  hath  begun  a  good  work,  will  perform  it,  until  the  day 
of  .Tesus  Christ." 

Let  us  then,  no  longer  reject  this  true  and  salutary  doctrine. 
3f  our  hearts  accord  not  with  it ;  if  we  are  unwilling  that  God 
should  reign  over  us,  we  have  reason  to  believe,  that  our 
hearts  are  not  right  with  God.  We  have  reason  to  believe, 
that  "  we  are  in  the  gall  of  bitterness,  and  in  the  bond  of  ini- 
quity." If  any  are  now  opposed  to  the  sovereignty  of  God, 
let  them  "  repent  of  this  their  wickedness,  and  pray  God,  if 
perhaps  the  thought  of  their  hearts  may  be  forgiven  them." 


^'  SERMON  XVllf. 

ALL  THE  GLORY  OF  OUR  SALVATION  IS  DUE  TO  GOJj>, 

[srcoND.] 

2  Thessalonians  ii.  13. — "  We  are  bound  to  give  thanks  always  to  God,  for  yots 
brethi-en,  beloved  of  the  Lord,  because  God  hath,  from  the  beginning,  chosen 
you  to  salvation,  through  sanctification  of  the  Spirit  and  belief  of  the  truth  ■: 
whereunto  he  called  you  by  our  gospel." 

The  works  of  God  are  generally  accomplislied  by  means ; 
especially  those,  with  which  mankind  have  any  concern.  This 
is  not  because  God  has  any  need  of  instruments,  to  perform 
his  work ;  but  it  is  in  condescension  to  the  weak  capacities  of 
his  creatures.  It  is,  that  men  may  see  the  works  of  their 
Creator,  and  may  take  an  active  part  in  their  accomphshment. 
Before  man  was  created,  to  behold  the  operations  of  his  hand, 
God  could  say — "•  Let  there  be  light,  and  there  was  light." 
But  after  he  was  created,  it  is  said — "  And  out  of  the  ground, 
the  Lord  God  formed  every  beast  of  the  field,  and  every  fowl 
of  the  air ;  and  brought  them  unto  Adam,  to  see  what  he 
would  call  them.  And  whatsoever  Adam  called  every  living 
creature,  that  was  the  name  thereof."  "  And  the  Lord  God 
put  the  man  into  the  garden  of  Eden,  to  dress  it,  and  to  keep 
it."  Thus  man  was  constituted  co-worker  with  God. — The 
fostering  hand  of  the  husbandman,  is  rendered  necessary,  in 
the  production  of  the  fruits  of  the  earth.  He  tills  the  g-round ; 
sows  the  seed ;  dresses  the  vines ;  prunes  the  trees,  an  ^  waits 
for  a  blessing. — "  The  husbandman  waiteth  for  the  precious 
fruits  of  the  earth,  and  hath  long  patience  for  it,  until  he 
receives  the  early  and  the  latter  rain."  This  is  indeed  the  con- 
duct of  the  consistent  man ;  but  so  debased  are  we  by  sin,  that 
many,  and  1  might  say  most  men,  either  by  their  language, 
or  their  conduct,  seem  to  demand  a  blessing.  If  we  receive 
not  seasonable  showers  and  sunshine,  producing  a  plentiful 
harvest,  we  are  disposed  to  murmur  against  God ;  that  he 
has  disappointed  our  reasonable  expectations,  and  deprived 
us  of  our  right.  We  seem  to  consider  the  production  of  a 
crop,  as  the  effect  of  our  own  labour.  We  either  do  not 
believe  or  do  not  reflect,  that  each  blade  is  made  to  spring 
from  the  seed,  by  the  immediate  power  of  God ;  that  it  is  by 
the  pov^er  of  God,  that  the  seed  is  made  to  produce  fruit 
after  its  kind.  God  has,  in  mercy,  given  us  some  trifling  con- 
cern in  the  production  of  the  fruits  of  the  earth,  and  we  claim 


GLORY  OF  OUR  SALVATION  DUE  TO  GOD.      133 

all  the  praise.  "  That  which  thou  sowest,  is  not  quickened 
except  it  die,  and  that  which  thou  sowest,  thou  sowest  not  that 
body  which  shall  be,  but  bare  grain,  it  may  chance  of  wheat 
or  some  other  grain ;  but  God  giveth  it  a  body,  as  it  hath 
pleased  him,  and  to  every  seed  his  own  body." 

The  salvation  of  sinners  is  effected  by  means.  Our  atten- 
dance on  publick  worship,  reading  the  scriptures,  and  medita- 
tion on  heavenly  things,  are  means,  which  God  frequently 
uses  to  awaken  and  convert  the  sinner.  It  is  here  he  is  most 
frequently  pleased  to  meet  them,  and  to  pour  out  his  Spirit 
upon  them.  In  the  hand  of  God  they  are  means  of  salvation  ; 
but  in  the  hand  of  the  sinner,  they  are  of  no  avail ;  yet  vain 
man  would  assume  all  the  glory  to  himself.  He  would  fain 
beUeve,  that  his  superficial  worship,  were  sufficient  to  change 
his  heart :  and  that  his  praying  for  holiness,  while  he  is  deter- 
mined to  live  in  sin,  were  sufficient  to  entitle  him  to  the  in- 
heritence  of  the  saint. 

But  it  is  my  design  to  show,  as  was  proposed  in  a  former 
discourse  on  this  subject,  that 

All  the  glory  of  our  salvation  is  due  to  God,  because 

II.  Salvation  is  effected  by  him. — '•  But  we  are  bound  to 

five  thanks  always  to  God,  for  you  brethren,  beloved  of  the 
iOrd,  because  God  hath,  from  the  beginning,  chosen  5'ou  to 
salvation,  through  sanctification  of  the  Spirit,  and  behef  of 
the  truth.'' 

It  is  not  sufficient,  that  God  has  chosen  some  to  salvation, 
he  must  perform  the  work.  Though  God  has  set  his  seal 
upon  them  as  his  chosen ;  yet  they  will  perish  eternally  in 
their  sins,  unless  "  He  brings  them  up  oat  of  the  horrible  pit, 
and  out  of  the  miry  clay  and  sets  their  feet  upon  a  rock,  and 
establishes  their  goings."  And  whatever  advancement  they 
may  have  made  in  holiness,  they  will  stop,  just  where  the 
Spirit  leaves  them.  Without  God,  Christians  will  not  advance 
one  step,  in  the  heavenly  road ;  but  will  turn  again  into  the 
ways  of  sin,  as  "  a  sow  that  was  washed  to  her  wallowing  in 
the  mire."  Had  God  deserted  his  servant  David,  in  his 
backslidings,  he  would  have  perished  eternally. — "  When  a 
righteous  man  doth  turn  from  his  righteousness  and  commit 
iniquit}',  he  shall  die,  and  his  righteousness,  that  he  hath  done, 
shall  not  be  remembered."  There  is  nothing  in  the  nature  of 
regeneration,  or  of  holiness,  that  would  prevent  a  Christian 
from  falling  into  everlasting  misery.  He  stands  only  by  the 
power  of  God.  "  Then  let  him  that  thinketh  he  standeth, 
take  heed  lest  he  fall."  There  is  no  room  for  sloth. — ^Let  us 
not  lean  too  much  to  our  past  e:xperiences ;  but  on  the  arm  of 
the  Almighty.  "  Forgetting  those  things  which  are  behind, 
let  us  reach  forth  unto  those  things,  which  are  before ;  and 

12* 


134  GLORY   OF    OUR   SALVATION   DUE    TO   GOi>r 

press  toward  the  mark,  for  the  prize  of  the  high  caUing  of 
God,  in  Christ  Jesus."  The  consolation  of  the  behever 
should  be,  that  "  He,  who  hath  begun  a  good  work  in  his 
heart,  will  caiTy  it  on  until  the  day  of  Jesus  Christ.'" 

"  The  precious  grain  can  ne'er  be  lost, 
For  grace  ensures  the  crop." 

"  Let  us  give  God  the  glor}',  as  for  ourselves,  we  know  that 
we  are  sinners."' 

Salvation  is  accomplished  of  God,  because 

1.  The  means  are  of  his  appointment :  and 

2.  He  gives  them  efficacy. 

1.  The  means  of  salvation  are  appointed  by  Jehovah. 

God  has  ordained  the  means,  or  perhaps  to  speak  more 
properly,  the  medium  of  salvation,  as  well  as  the  end.  The 
whole  economy  of  providence,  is  accurately  dehneated. 
"  Known  unto  God  are  all  his  works,  from  the  beginning  of  the 
world."  This  is  necessary  to  the  accomplishment  of  his  pur- 
poses. This  is  essential  to  his  sovereignty.  The  object  is 
designed,  and  the  steps  which  lead  to  its  accomplishment  are 
unchangeabl}'  marked  out.  "For  he  is  in  one  mind  and 
who  can  turn  him  ?  and  what  his  soul  desireth  even  that  he 
doeth  ;  for  he  perfornieth  the  thing,  that  is  appointed  for  me." 
If  we  are  to  enter  heaven,  the  steps  are  all  marked  out  for 
our  feet.  But  some  are  readv  to  say,  why  then  need  we  be 
concerned  ?  w^hy  ma}^  we  not  follow  our  heart's  desire  1  for- 
sake the  house  of  God ;  profane  his  sabbath ;  take  our  ease ; 
eat,  drink,  and  be  merrj"  ^ — But  does  this  appear  to  you  like 
the  road  to  heaven  ? — Believe  the  scriptures,  'tis  the  road  to 
hell.  And  if  you  will  pursue  such  a  course,  notwithstanding 
the  instructions  of  scripture ;  and  the  convictions  of  your 
own  conscience ;  then  eternal  misery  must  be  your  por- 
tion. If  you  ask  what  profit  there  is,  in  a  moral,  honest 
life?  in  the  external  duties  of  religion?  I  answer,  "much 
every  way."  As  it  regards  our  spiritual  interest,  they  give 
us  ground  of  hope  ;  but  of  what  hope  ?  Not  of  hope,  that 
we  are  regenerated ;  but  of  hope,  that  God  has  designs  of 
mercy  for  us.  If  we  are  restrained  from  abandoned  vices, 
we  may  hope  that  God  has  not  forsaken  us.  If  he  inclines 
our  hearts  to  attend  constantly  upon  publick  worship,  we  may 
hope,  that  he  designs  to  save  our  souls.  If  we  have  the  love 
of  God,  in  our  hearts,  ve  may  have  confidence,  that  he  will 
perfect  in  us,  that  which  is  pleasing,  in  his  sight. 

"  God  hath,  from  the  beginning,  chosen  you  to  salvation 
through  sanctification  of  the  Spirit,  and  belief  of  the  truth." 
Sanctification ;  and  a  belief  of  the  truth,  which  is  contained, 
in  the  scriptures,  are  the  medium,  which  God  has  appointed 
for  the  salvation  of  sinners. 


GLORY  OF  OUR  SALVATION  DUE  TO  GOD.      135 

First.  The  sanctification  of  the  Holy  Spirit,  is  the  great 
means  of  sahation.  To  this  all  others  are  subservient.  The 
Holy  Spirit  is  the  third  person  in  the  sacred  Trinity.  "There 
are  three  that  bear  record  hi  heaven,  the  Father,  the  \\'ord 
and  the  Holy  Ghost,  and  these  three  are  one."  The  office 
work  of  the  Holy  Spirit,  in  the  plan  of  redemption,  is  to  influ- 
ence the  hearts  of  men.  "  Wherefore,  I  give  you  to  understand, 
that  no  man,  speaking  by  the  Spirit  of  God,  calleth  Jesus 
accursed ;  and  that  no  man  can  say,  that  Jesus  is  the  Lord, 
but  by  the  Holy  Ghost."  The  Father  hath  sent  his  Son  into 
the  world,  to  provide  a  way,  by  w  hich  sinners  may  be  saved. 
The  Son  hath  commissioned  the  Spirit,  to  finish  the  work  of 
salvation. — "  It  is  expedient  for  you,  that  1  go  away ;  for,  if 
1  go  not  away,  the  Comforter  will  not  come  unto  you ;  but, 
if  1  depart,  1  will  send  him  unto  j'ou :  and  when  he  is  come, 
he  will  reprove  the  world,  of  sin,  and  of  righteousness,  and 
of  judgment." — "  But  this  spake  he  of  the  Spirit,  which  they, 
that  beheve  on  him  should  receive  :  for  the  Hol}^  Ghost  was 
not  yet  given;  because  that  Jesus  was  not  yet  glorified."  It 
is  not  sufficient,  that  God  the  Father  is  reconciled  through 
the  mediation  of  Christ  the  Son ;  if  the  mercy  of  God  had 
stopped  here,  we  should  all  have  lived  and  died  without 
hope,  and  without  God  in  the  world.  '  But  that  grace  might 
complete,  what  grace  began,'  God  hath  sent  forth  his  Spirit, 
to  renew  and  sanctify  the  hearts  of  his  elect,  and  to  bring 
them  off  conquerors,  over  their  spiritual  enemies,  through 
Jesus  Christ,  who  hath  loved  them. — "  Not  by  works  of  righte- 
ousness, which  we  have  done,  but  according  to  his  mercy, 
he  saved  us,  by  the  w^ashing  of  regeneration  and  renew- 
ing of  the  Holy  Ghost,  which  he  shed  on  us  abundantly, 
tlirough  Jesus  Christ  our  Saviour ;  that  being  justified  by  his 
grace,  we  should  be  made  heirs  according  to  the  hope  of 
eternal  life."  All  is  of  grace.  The  foundation  of  the  church, 
is  laid  by  the  mercy  of  God,  "  and  the  top-stone  thereof,  will 
be  brought  forth,  with  the  shout,  grace,  grace  unto  it." — The 
manner,  in  which  the  Spirit  influences  the  heart,  is  to  us  un- 
known. "The  wind  bloweth  where  it  listeth,  and  thou 
hearest  the  sound  thereof,  but  canst  not  tell,  whence  it  com- 
eth  and  whither  it  goeth ;  so  is  ever}^  one,  that  is  born  of  the 
Spirit."  We  are  sensible,  that  the  effect  is  produced,  and 
that  by  the  Spirit  of  God ;  but  we  know  not  how. — The 
means,  by  which  the  Spirit  first  influences  the  heart,  and 
calls  the  attention  to  divine  things,  are  various.  Sometimes 
by  bringing  to  our  remembrance,  pious  instructions,  which 
we  have  received.  Sometimes  by  extraordinary  deliverance 
from  imminent  danger.  Sometimes  by  impressing  a  passage 
of  scripture  with  power  upon  the  conscience.     But  most  fre- 


i 


136      GLORY  OF  OUR  SALVATION  DUE  TO  GOD. 

quently,  by  the  plain,  faithful  preaching  of  the  word.  As 
when  an  ambassador  from  God,  is  representing  the  wicked- 
ness of  the  murderers  of  Christ;  presenting  him  to  your  view 
suspended  upon  the  cross ;  while  the  deluded  soldier  is,  with 
a  spear  piercing  his  side ;  and  says  to  you,  "  Thou  art  the 
man." — The  time,  when  the  Spirit  performs  the  work  of  re- 
generation, is  not  always  known.  The  apostle  Paul  knew 
the  exact  time  of  his  conversion ;  but,  we  have  reason  to 
believe,  that  the  change  in  Timothy  was  not  so  visible.  The 
apostle  Paul  intimates,  that  Timothy  early  imbibed  the  spirit 
of  religion,  through  the  instrumentahty  of  his  pious  mother 
and  grandmother. — "  I  have  remembrance  of  thee  in  my 
prayers  night  and  day,  greatly  desiring  to  see  thee,  being 
mindful  of  thy  tears ;  that  I  may  be  filled  with  joy,  when  I 
call  to  remembrance  the  unfeigned  faith,  that  is  in  thee, 
which  dwelt  first  in  thy  grandmother  Lois,  and  thy  mother 
Eunice,  and  I  am  persuaded  that  in  thee  also."  Paul  says 
of  him,  that  he  had  "  known  the  holy  scriptures  from  his 
youth." — The  ability  to  fix  upon  the  time,  of  the  change, 
depends  much  upon  the  former  life.  ]f  that  has  been  openly 
profane  and  abandoned,  the  change  must  be  immediately 
visible:  not  only  to  the  subjects  themselves;  but  to  all  around. 
But  if  the  former  life  has  been  externally  moral,  and  marked 
with  frequent  seasons  of  serious  impression,  the  precise  time 
may  not  be  known,  and  yet  the  subsequent  hfe  may  furnish 
abundant  reason  to  hope,  that  a  real  change  has  been  wrought. 
The  present  exercises  of  the  heart  are  the  best  criterion. 
If  we  exercise  real  love  to  God,  and  benevolence  to  men, 
we  have  ground  to  hope:  But  if  we  have  no  love  to  God; 
no  disposition  to  obey  his  law  ;  whatever  may  have  been  our 
former  hopes,  we  have  reason  to  believe  that  we  are  none 
of  his.  Let  us  beware  lest  we  rest  our  hopes  of  glory  upon 
a  false  foundation.  We  should  never  rest  our  hope  upon 
visions,  dreams,  and  impressions :  for  "  without  hohness  no 
man  shall  see  the  Lord." 

From  the  doctrine  of  the  influence  of  the  Spirit,  upon  the 
hearts  of  men,  some  have  drawn  false  conclusions.  They 
believe,  that  there  is  no  need  of  storing  the  mind  with  know- 
ledge, in  order  to  the  proper  performance  of  any  religious 
duty :  that  the  influences  of  the  Spirit  are  alone  sufficient. 
But  these  are  not  the  instructions,  which  Paul  gave  to  Timo- 
thy ;  he  says  to  him,  "  Study  to  show  thyself  approved  unto 
God;  a  workman,  that  needeth  not  to  be  ashamed,  rightly 
dividing  the  word  of  truth.  Meditate  upon  these  things,  give 
thyself  wholly  to  them,  that  thy  profiting  may  appear  to  all." 
And  what  do  we  find  to  be  the  fact  ?  Are  the  most  illiterate 
men  the  most  competent  teachers  ?     Are  they,  who  are  igno- 


GLORY    OF    OUR    SALVATION    DUE    TO    GOD.  137 

rant  of  the  scriptures,  the  most  intelligent,  edifying,  and  de- 
vout Christians  ? — But  there  are  others,  who  believe  that  no 
religious  duty  is  to  be  attempted,  but  by  the  immediate  in- 
stigation of  the  Holy  Spirit.  This  arises  from  misapprehend- 
ing the  connexion  between  the  operations  of  the  Spirit  and 
the  exercises  of  the  heart.  The  thoughts  and  exercises, 
which  are  excited,  by  the  Spirit  of  God,  are  as  much  the 
thoughts  and  exercises  of  the  heart,  as  those,  which  arise 
from  any  other  source ;  and  are  put  forth  by  a  voluntary  ex- 
ertion of  the  soul.  "The  spirits  of  the  prophets  are  subject 
to  the  prophets." 

Secondly.  A  behef  of  the  truth,  which  is  contained  in  the 
scriptures,  is  the  grand  condition  of  salvation. — "  God  hath 
from  the  beginning,  chosen  you  to  salvation,  through  sancti- 
fication  of  the  Spirit  and  belief  of  the  truth."  The  sanctifica- 
tion  of  the  Spirit,  and  behef  of  the  truth,  are  conjointly  the 
great  medium  of  salvation,  or  the  way  through  which  the 
elect  are  to  be  saved.  It  appears  from  the  text,  and  many 
other  passages  of  scripture,  that  a  behef  of  the  truth  is  an 
essential  requisite,  in  the  scheme  of  salvation.  "He  that 
beheveth  shall  be  saved,  but  he  that  beheveth  not  shall  be 
damned."  But  before  we  proceed  to  this  part  of  our  subject, 
it  may  be  proper  to  answer  some  objections,  which  arise  in 
the  onset. — Are  infants,  who  are  incapable  of  exercising  faith, 
the  subjects  of  grace?  Jt  appears  plain,  from  the  scriptures, 
that  their  hearts  must  be  regenerated,  before  they  can  be 
received  to  heaven : — "  Except  a  man  be  born  again,  he 
cannot  see  the  kingdom  of  God."  They  are  born  sinners: 
"  but  without  holiness,  no  man  shall  see  the  Lord."  This 
change  must  take  place  before  death ;  "  for  in  the  grave, 
there  is  no  work,  nor  device,  nor  knowledge,  nor  wisdom. 
Now  whether  the  hearts  of  all,  or  any  of  those,  who  die 
in  infancy,  are  regenerated,  and  so  made  capable  of  exer- 
cising faith  when  Christ  the  grand  object  of  faith  is  pre- 
sented to  them,  God  only  knows.  About  this  we  ought  to 
have  no  anxious  concern.  "  Will  not  the  Judge  of  all  the 
earth  do  right  ? — '  Secret  things  belong  unto  the  Lord  our 
God.' — Whether  any  of  the  heathen,  who  are  without  the 
hght  of  the  gospel,  will  be  saved,  is  reserved  to  be  reveal- 
ed, at  the  day  of  Judgment.  That  they  are  hable  to  con- 
demnation, is  certam.  "  The  Gentiles,  which  have  not  the 
law,  are  a  law  unto  themselves,  their  conscience  also  bearing 
them  witness,  and  their  thoughts,  the  meanwhile,  accusing 
or  else  excusing  one  another." 

But  in  order  to  our  salvation,  it  is  necessary  that  we  un- 
derstand, and  receive  the  mystery  of  godliness.  That  God 
was  manifest  in  the  flesh,  justified  in  the  Spirit,  seen  of  angels, 


138      GLORY  OF  OUR  SALVATION  DUE  TO  GOD. 

preached  unto  the  Gentiles ;  believed  on  in  the  world ;  received 
up  into  glory."  We  must  receive  Christ,  as  our  Saviour ; 
according  to  his  declaration — "  If  ye  believe  not,  that  I  am 
he,  ye  shall  die  in  your  sins."  We  must  receive  the  humbling 
doctrines  of  the  cross.  "  Christ  crucified,  is  to  the  Jews  a 
stumbling  block,  and  unto  the  Greeks,  foolishness ;  but  unto 
them,  which  are  called,  both  Jews  and  Greeks,  Christ  the 
power  of  God  and  the  wisdom  of  God." — We  must  receive 
those  hard  doctrines,  to  which  human  nature  is  so  much 
opposed  :  The  sovereignty  of  God ;  salvation  by  grace  alone ; 
the  entire  destitution  of  holiness  in  the  natural  heart.  And 
while  many  exclaim,  these  are  hard  sayings,  who  can  hear 
them  ?  and  forsake  the  faithful  ministers  of  the  gospel ;  let  us 
receive  them  into  our  hearts,  "  for  they  are  spirit  and  they 
are  life."  They  are  divine  truths ;  and  God  has  declared  it 
necessary,  that  they  should  be  believed.  They  are  bitter  to 
the  natural  taste ;  but  when  received,  are  sweet  and  refresh- 
ing to  the  soul.  Give  God  the  glory,  for  these  are  not  means 
of  man's  devising. 

The  remainder  of  our  subject  is  reserved  for  some  future 
occasion. — A  few  observations  shall  close. 

If  you  desire  salvation,  you  must  humble  yourselves  before 
God. — "  Humble  yourself,  in  the  sight  of  the  Lord,  and  he 
shall  lift  you  up."  "  Except  ye  be  converted,  and  become 
as  little  children,  ye  shall  not  enter  into  the  kingdom  of  hea- 
ven." You  must  lay  aside  all  your  dependence  upon  the 
merit  of  works.  Christ  should  be  all  your  salvation  and  all 
your  desire.  Your  trust  should  be  in  him.  Your  prayer 
should  be,  "  Lord  save  us,  we  perish."  Then  shall  the  storm 
of  divine  wrath  abate ;  a  heavenly  calm  shall  possess  your 
souls ;  and  you  shall  arrive  at  the  desired  haven,  with  un- 
speakable joy. 


SERMON  XIX. 

A.LL  THE  GLORY  OF  OUR  SALVATION  IS  DUE  TO  GOD. 

[third.] 

2  Thessalonians  ii.  13. — "  We  are  bound  to  give  thanks  always  to  God,  for  you 
brethren,  beloved  of  the  Lord,  because  God  hath,  from  the  beginning,  chosen 
you  to  salvation,  through  sanctification  of  the  Spirit  and  belief  of  the  truth  : 
whereunto  he  called  you  by  our  gospel." 

It  will  be  recollected,  that  not  long-  since,  after  having 
preached  two  discourses,  on  this  text,  1  promised  the  third, 
which  is  now  to  come  before  you. 

It  is  the  object  of  these  discourses  to  prove  that  all  the  glory 
of  salvation  is  due  to  God. — It  was  shown  in  the  first  of  these, 
that  the  glory  is  his  due  ;  because  they  who  will  be  saved 
were  chosen  of  God  from  the  beginning. — This  doctrine  was 
shown  to  be  consistent  with  the  justice  and  righteousness 
of  God,  and  with  the  accountability  of  the  creature  ;  and  to 
be  a  consolatory  doctrine.  It  was  the  design  of  the  second 
discourse  to  show,  that  the  glory  of  salvation  is  his  due,  be- 
cause the  medium  of  salvation,  (sanctification  and  faith)  is  of 
his  appointment. — Some  observations  were  made,  on  the 
manner,  means,  and  time  of  the  operations  of  the  Spirit. — 
Some  objections  were  answered,  which  are  urged  against 
faith,  as  a  condition  of  salvation  for  infants  and  the  heathen. — 
It  is  the  object  of  the  discourse,  which  is  to  be  offered  at  this 
time,  to  prove,  that  all  the  glory  of  salvation,  is  due  to  God, 
because  he  employs  the  means. — "  Whereunto  he  called  you 
by  our  gospel." 

Perhaps  there  are  some  now  present,  (for  such  there  are 
in  our  wicked  world,)  who  are  unwilling  to  give  to  God  the 
glory,  which  is  due  unto  his  name.  If  there  are  any  such 
present,  they  are  doubtless  dissatisfied,  and  perhaps  offended, 
that  the  unwelcome  subject  is  again  brought  into  view.  They 
are  probably  now  employed  in  putting  on  the  armour  of  the 
adversary,  determined  to  resist  the  doctrine  of  divine  sove- 
reignty, that  inveterate  enemy  of  carnal  security  :  supposing, 
that  if  they  give  any  quarter  to  this  troublesome,  heart  search- 
ing doctrine,  they  are  undone ;  that  their  peace  of  muid  is 
for  ever  destroyed.  If  carnal  security  is  peace  of  mind  ;  if 
contentedness,  in  a  course  of  sin,  is  happiness ;  their  conclu- 
sion is  correct :  for  security  in  sin,  and  a  belief  of  the  doctrine 
of  divine  sovereignty  are  implacable  enemies.    While  we  love 


140      GLORY  OF  OUR  SALVATION  DUE  TO  GOD. 

the  reign  of  the  carnal  heart,  and  it  is  fortified  by  the  strong 
holds  of  the  adversary ;  so  long  shall  we  reject  the  rei^n  of  God. 
Therefore  be  persuaded,  to  come  out  fi-om  your  hiding  place  ! 
lay  down  the  weapons  of  your  rebellion  !  and  view  the  King 
of  glory  !  Is  there  no  beauty,  that  you  should  desire  him  ? — 
Should  God  now  make  you  see  the  excellence  of  his  charac- 
ter, and  experience  the  happiness  of  his  government,  how 
ashamed  would  you  be,  of  that  armour,  which  you  have  put 
on  for  your  defence,  and  of  the  weapons  of  your  rebellion. 

But  there  are  some,  to  whom  this  subject  administers  joy 
and  consolation  :  some,  who  are  ready  to  say,  with  holy 
David  ; — "  The  Lord  reigneth,  let  the  earth  rejoice  ;  let  the 
multitude  of  the  isles  be  glad  thereof."  All  the  glory  of  salva- 
tion is  due  to  God,  because  it  is  he  that  employs  the  means. 
— "  \'S^hereunto  he  called  you  by  our  gospel." 

Before  we  enter  on  the  subject,  it  is  necessary  to  make 
some  observations  on  the  indefinite  use  of  the  word  means. 
In  strict  propriety  of  language,  the  w^ord  means  should  never 
be  applied  to  any  thing ;  but  to  that,  which  has  a  tendency  to 
accomplish  the  end  which  is  to  be  obtained.     Any  providence 
of  God  which  actually  produces  conviction  or  conversion, 
ma3^  with  propriety  be  called  the  means  of  producing  them. 
But  there  is  a  more  indefinite  use  of  the  term,  which  demands 
our  attention.     It   is  sometimes  used  to  denote  any  thing, 
which  is  employed,  to  effect  an  object,  whether  it  actually 
has  that  tendency  or  not. — And  now  to  apply  these  observa- 
tions to  the  subject  before  us. — The  word  preached,  set  home 
by  the  Holy  Spirit  with  power  and  efficac}^  upon  the  con- 
science, is  the  means  of  conviction  and  of  salvation  too; 
according  to  the  strict  import  of  the  term,  salvation.     The 
ministration  of  the  word,  whether  it  is  attended  by  the  power 
of  the  Spirit  or  not,  is  sometimes  called  the  means  of  salva- 
tion; but  it  should  be  understood  in  that  indefinite  sense, 
w^iich  has  been  described.     If  we  are  not  apprised  of  this 
distinction,  we  may  be  liable  to  be  deceived.     \\'hen  a  minis- 
ter of  the  gospel  exhorts  us  to  be  in  the  use  of  means,  intend- 
ing no  more  by  it,  than  that  we  should  go  to  meeting,  he  may 
be  correct,  according  to  his  understanding  of  the  term ;  and 
yet  we  be  deceived.     If  we  understand  by  the  term  means, 
that  which  has  a  tendency  to  produce  the  desired  effect ;  and 
so  receive  the  idea,  that  merely  hearing  the  word,  will  pro- 
duce regeneration  and  sanctification,  we  are  deceived :  for 
we  might  be  in  the  use  of  the  means,  in  this  sense  of  the 
word,  until  the  judgment  day,  and  yet  be^  no  nearer  heaven, 
than  we  are  at  the  present  time.     Ijntil  God  adds  his  bless- 
ing, there  is  no  efficacy  in  them.     "  Except  the  Lord  build 
the  house,  they  labour  in  vain  that  build  it." — This  indefinite 


GLORY  OF  OUR  SALVATION  DUE  TO  GOD.      141 

Use  of  the  word  means,  is  the  foundation  of  much  misrepre- 
sentation and  misunderstanding.  The  external  ceremony  is 
sometimes  represented  as  the  means  of  salvation ;  and  un- 
derstood to  be  all  that  God  requires  of  us.  This  idea  is  the 
foundation  of  one  of  the  most  dangerous  errours,  which  can 
be  embraced.  Our  hearts,  some  will  say,  are  unregenerated ; 
we  cannot  love  God<,  nor  delight  in  his  worship ;  therefore, 
the  external  ceremony,  is  all  that  it  can  be  our  duty  to  per- 
form. This  inconsistent,  treacherous  subterfuge,  we  have 
reason  to  fear,  has  proved  the  destruction  of  millions  of  souls.  • 
And  wo  to  the  unfaithful  watchman,  at  whose  hand  their 
blood  shall  be  required.  No,  the  external  ceremony  is  not 
all  our  duty.  Though  we  have  now  assembled,  in  this  housQt 
of  prayer,  yet  if  we  do  not  love  God  and  delight  in  his  wor- 
ship, our  duty  is  by  no  means  done ;  so  far  from  it,  that  if  we 
have  not  this  love  we  are  guilty  of  hypocrisy.  By  meeting 
in  the  house  of  prayer,  we  profess  to  be  worshippers  of  God  ; 
but  such  we  are  not,  unless  we  exercise  love  to  him.  And 
any  petition  which  we  offer,  without  this  love,  is  abomination 
in  the  sight  of  the  Lord.  No  ceremonies  which  are  merely 
external,  are  means  of  salvation.  It  is  only  duties ;  acts 
which  are  performed  with  love  and  sincerity,  that  God  ap- 
proves ;  it  is  those  alone,  which  he  has  promised  to  bless. 

We  come,  then,  to  the  principal  object  of  the  discourse, 
which  is  to  show,  that 

It  is  God  who  employs  these  means ;  and  thus  to  prove, 
that  the  glory  of  salvation  is  entirely  his  due. — Of  this  point, 
also,  the  text  is  positive  proof — "  But  we  are  bound  to  give 
thanks  always  to  God,  for  you  brethren,  beloved  of  the  Lord, 
because  God  hath,  from  the  beginning  chosen  you  to  salvation  : 
whereunto  he  called  you  by  our  gospel."  When  God  calls, 
by  the  effectual  operations  of  his  Spirit,  then,  and  not  till  then, 
sinners  obey. — This  plain  passage  of  scripture,  in  proof  of 
the  doctrine,  ought  to  be  sufficient ;  but  if  further  confirmation 
seem  necessary ;  hear  tlie  following  passages  of  the  same  im- 
port.— "  The  gospel  of  Christ  is  the  power  of  God  unto  salva- 
tion to  every  one,  that  believeth." — "  It  pleased  God,  by  the 
foolishness  of  preaching,  to  save  them  that  believe." — "  God 
hath  saved  us,  and  called  us  by  an  holy  calling,  not  according 
to  our  works  ;  but  according  to  his  own  purpose  and  grace." 

That  the  means  of  salvation  are  in  the  hands  of  God,  and 
must  be  employed  by  him,  is  evident  also,  from  the  condition 
of  the  natural  heart.  We  are  by  nature  inclined  constantly 
to  that,  which  is  evil :  and  never  of  ourselves,  to  that  which 
is  good.  But  surely  nothing,  that  is  evil,  can  be  the  cause  of 
salvation.  Sin  will  never  produce  holiness  :  therefore,  the 
carnal  heart  will  not  employ  the  means  of  salvation  ;  they 

13 


142      GLORY  OF  OUR  SALVATION  DUE  TO  GOD. 

must  always  be  considered,  as  in  the  hand  of  the  Holy  Spirit. 
But  if  this  reasoning  is  deemed  inconclusive,  let  us  hear  the 
words  of  Christ ; — "  No  man  can  come  to  me,  except  the 
Father,  which  hath  sent  me,  draw  him.''  As  far  as  the  mo- 
tives, which  have  induced  us  to  assemble  for  publick  worship 
this  day,  have  been  right  in  the  sight  of  God,  so  far  they  were 
the  effect  of  his  Spirit.  And  if  any  of  us  are  joyful,  in  the 
house  of  prayer,  and  are  feeding  by  faith,  on  the  bread  of 
life,  we  are  indebted  for  it  to  his  infinite  grace.  Then  let  us 
give  God  the  glory,  lest,  like  the  assuming  Herod,  we  be  smit- 
ten by  the  angel  of  the  Lord. 

It  is  worthy  of  our  particular  attention,  that  God  commands 
us  to  possess,  that  temper  and  disposition,  which  is  the  effect 
of  those  means,  which  he  uses.  As  when  he  says  "  Repent 
and  believe  the  gospel."  The  reasons  why  God  deals  thus 
with  us  are  obvious. 

1.  That  we  may  be  without  excuse,  at  the  judgment  day. 
If  we  had  no  instructions  and  invitations,  we  might,  perhaps, 
plead  ignorance  of  our  duty  ;  but  since  we  have  been  com- 
manded, we  can  only  plead,  that  we  had  no  disposition  to 
obey ;  an  excuse  which  we  shall  not  dare  to  render. 

2.  That  we  ma}'^  be  enabled  to  obey.  It  is  necessary,  that 
there  should  be  a  command  before  there  can  be  obedience. 
A  command  attended  b}^  the  energy  of  the  Holy  Spirit  will 
be  followed  by  obedience  ;  but  there  can  be  no  obedience 
without  a  command.  Besides,  repentance  and  faith,  notwith- 
standing the  influence  of  the  Holy  Spirit  upon  our  minds,  are 
our  own  acts ;  they  are  the  voluntary  exercise  of  our  own 
hearts,  and  are  exerted  in  view  of  the  divine  commands.  So 
that,  when  God  says  repent,  the  penitent  are  commanded 
and  do  obey ;  the  impenitent  are  commanded  and  are  without 
excuse. — The  gospel  of  Christ,  is  the  savour  of  life  unto  life, 
in  them  that  are  saved  ;  but  of  death  unto  death,  in  them  that 
perish. 

The  particular  expressions,  which  are  used,  by  the  apostles, 
in  addressing  simiers,  are  worthy  of  notice.  Peter  says  to  the 
unbelieving  Jews,  on  the  ds-y  of  Pentecost — "  Repent  ye  there- 
fore and  be  converted,  that  your  sins  may  be  blotted  out." 
And  Paul  to  the  Ephesians — "  Be  renewed,  in  the  spirit  of 
your  mind  ;  and  put  on  the  new  man,  who  after  God  is  crea- 
ted in  righteousness  and  true  holiness."  The  expressions  are, 
be  renewed  ;  be  converted  ;  be  regenerated.  It  is  not  said 
renew  yourselves  ;  convert  yourselves  ;  regenerate  yourselves. 
This  would  be  building  them  up  in  self-depeudence,  and  self- 
righteousness.  The  idea  of  the  divine  agency  is  carefully 
preserved,  in  tlie  very  expressions,  which  are  used  to  point 
out  their  duty. 


GLORY  OF  OUR  SALVATION  DUE  TO  GOD.      143 

The  way  of  salvation,  from  first  to  last,  is  so  devised  as  to 
remove  all  ground  of  boasting  from  the  creature,  and  so  as 
not  to  leave  the  shadow  of  excuse.  We  shall  all  see,  at  the 
judgment  bar,  and  we  ought  now  to  view  it,  in  the  same  light ; 
that  the  commands  of  God  are  reasonable,  and  that  we  are 
guilty  for  not  having  obeyed  them ;  and  we  shall  see,  that 
whenever  we  have  heartily  obeyed  the  commands  of  God,  it 
has  been  owing  to  the  influence  of  his  Spirit. — All  is  of  God  ! 
he  has  provided  the  way  ;  in  which  it  may  be  consistent  for 
him  to  save  sinners  ;  has  chosen  those,  who  are  to  be  saved ; 
has  provided  the  means  of  salvation ;  and  gives  them  efficacy. 
Accordingly,  the  song  of  the  saints,  in  heaven,  is  '  Worthy  is 
the  Lamb,  that  was  slain,  to  receive  blessing,  and  glory,  and 
honour,  and  power ;  for  thou  hast  redeemed  us  to  God,  by  thy 
blood,  out  of  every  kindred  and  tongue  and  people  and  nation.' 

A  few  reflections,  with  some  application  of  the  subject,  will 
close. 

1.  Since  God  gives  the  efficacy,  any  means  which  he  em- 
ploys, however  inadequate  they  may  appear  to  us,  will  accom- 
plish the  object.  By  means  of  the  rod,  in  the  hand  of  Moses, 
God  sent  the  plagues  upon  Egypt ;  divided  the  Red  sea,  and 
brought  water  from  the  rock. — The  lifting  up  of  Moses"'  hands, 
subdued  the  Amalekites. — "  And  it  came  to  pass,  when  Moses 
held  up  his  hand  that  Israel  prevailed ;  and  when  he  let  down 
his  hand  Amaleck  prevailed." 

2.  God  frequendy  makes  use  of  means,  which  seem  to  us 
inadequate,  and  which  have  no  tendency,  of  themselves,  to 
produce  the  effect.  This  he  does,  that  his  power  may  be 
known,  and  that  it  may  be  seen,  that  the  work  is  of  God. — 
When  the  children  of  Israel  were  about  to  commence  their 
attack,  upon  the  inhabitants  of  the  land  of  Canaan  ;  God,  to 
give  confidence  to  the  Israelites,  and  to  strike  a  terrour  upon 
the  inhabitants  of  the  land,  makes  a  signal  display  of  his  power, 
by  producing  a  great  and  important  effect,  by  means,  which 
must  have  appeared,  totally  inadequate. — "  And  the  Lord 
said  unto  Joshua,  See  1  have  given  into  thine  hand  Jericho, 
and  the  king  thereof,  and  the  mighty  men  of  valour.  And  ye 
shall  compass  the  city,  all  ye  men  of  war,  and  go  round  about 
the  city  once.  Thus  shalt  thou  do  six  days.  And  seven 
priests  shall  bear  before  the  ark,  seven  trumpets  of  rams' 
horns;  and  the  seventh  day  ye  shrill  compass  the  city  seven 
times,  and  the  priests  shall  blow,  with  the  trumpets ;  and  the 
wall  of  the  city  shall  fall  down  flat,  and  the  people  shall  ascend 
up  every  man  straight  before  him."  The  inhabitants  of 
Jericho,  without  doubt,  were  disposed  to  ridicule  the  Israelites, 
when  they  saw  them  compassing  their  city,  and  using  means 
to  destroy  it,  so  apparently  ineffectual.    But  how  great  must 


144      GLORY  OF  OUR  SALVATION  DUE  TO  GOD. 

liave  been  their  disappointment  and  terrour,  when  they  saw 
their  walls,  in  whose  strength  they  had  trusted,  falling,  at  the 
blowing  of  the  trumpets,  and  the  shouting  of  the  people. — 
Just  so  the  enemies  of  God's  people,  at  the  present  day,  are 
disposed  to  revile  them,  on  account  of  the  simphcity  and  appa- 
rent inefficacy  of  the  means,  they  use.  When  Christians 
meet  to  pray,  for  the  suppression  of  vice ;  for  the  outpouring  of 
God's  Spirit ;  for  the  spread  of  the  gospel ;  and  for  the  triumphs 
of  the  Redeemer,  the  enemies  of  religion  ridicule  them,  and  ef- 
fect to  despise  their  imbecility.  But,  blessed  be  God  !  though 
the  "  weapons  of  their  warfare  are  not  carnal,  yet  they  are 
mighty,  through  God,  to  the  pulling  down  of  strong  holds." 

3.  God  frequently  employs  means,  which  seem  inadequate, 
that  he  may  try  our  faith  ;  our  confidence  in  him.  Naaman, 
the  Syrian,  was  greatly  offended,  at  the  simplicity  of  the 
means,  which  were  prescribed  for  the  cure  of  his  leprosy. 
He  expected,  that  some  great  thing  would  have  been  done; 
and  he  had  almost  irefused  to  obey  the  injunction  of  the 
prophet. — "  And  Elisha  sent  a  messenger  unto  him ;  saying, 
Go  wash  in  Jordan,  seven  times,  and  thy  tiesh  shall  come 
again  to  thee,  and  thou  shalt  be  clean.  But  Naaman 
w^as  wroth,  and  went  away  and  said.  Behold,  1  thought  he 
will  surely  come  out  to  me,  and  stand,  and  call  on  the  name  of 
the  Lord  his  God,  and  strike  his  hand  over  the  place,  and 
recover  the  leper.  Are  not  Abana  and  Pharpar,  rivers  of 
Damascus,  better  than  all  the  waters  of  Israel?  may  I  not 
wash  in  them,  and  be  clean  ?  So  he  turned  and  went  away 
in  a  rage  V''  And,  had  he  not  returned  and  obeyed  the  in- 
junction of  the  prophet,  would  have  died  a  leper. — "•  So  the 
preaching  of  the  cross  of  Christ,  is  to  them  that  perish,  foolish- 
ness, but  unto  them,  which  are  saved,  it  is  the  power  of  God." 
The  preaching  of  the  gospel  to  those  who  are  dead  in  tres- 
passes and  sins,  is  of  itself,  altogether  inadequate,  to  the  pro- 
duction of  spiritual  life.  But  when  God  speaks  by  his  min- 
isters, then  the  dead  arise  ;  then  the  dry  bones  hve. 

Lastly.  If  the  means  of  salvation,  which  God  has  appoint- 
ed, be  employed,  the  effect  will  always  follow.  As  sure  as 
the  stretching  out  of  the  rod,  in  the  hand  of  Moses,  was  fol- 
lowed with  the  dividing  of  the  sea ;  the  blowing  of  the  trum- 
pets, with  the  destruction  of  Jericho ;  or  the  washing  in  Jordan, 
with  the  cleansing  of  the  leper :  so  sure  repentance  and  faith 
will  be  followed  by  salvation  ;  the  love  and  service  of  God 
by  his  blissful  presence  through  eternity.  But  perhaps  there 
are  some  of  you,  who  suppose,  that  you  have  been,  many 
years,  in  the  use  of  the  means  of  salvation  ;  and  yet  have  no 
reason  to  hope,  that  you  would  be  saved,  should  you  now  be 
called  hence.    This  is  a  mistake.    If  you  use  the  means,  or. 


GLORY  OF  OUR  SALVATIOX  DUE  TO  GOD.      145 

more  proper!}',  if  you  perform  the  conditions  of  salvation,  you 
shall  be  saved.  You  have  the  declaration  of  Him  that  can- 
not lie,  for  your  security. — "He  that  believeth  shall  be  saved."' 
"  He  that  loveth  me  shall  be  loved  of  my  Father,  and  I  will 
love  him,  and  will  manifest  myself  unto  him."'  But  perhaps 
you  have  mistaken  the  means  of  salvation.  Simply  the  act 
of  attending-  pubHck  worship,  cannot  be  considered  the  means 
of  salvation  :  for  if  it  be  so  considered,  then  Satan  himself 
uses  the  means  of  salvation.  He  is  often  present,  in  the  house 
of  God.  '•  There  was  a  day,  when  the  sons  of  God  came  to 
present  themselves  before  the  Lord,  and  Satan  came  also 
among  them,  to  present  himself  before  the  Lord." — If  you 
ask  ^v+iat  means  you  must  use,  for  salvation ;  what  you  must 
do  to  be  saved?  the  answer  is  at  hand — "Believe  on  the  Lord 
Jesus  Christ.'' — An  indispensable  prerequisite  to  faith  :  or 
confidence  in  Christ:  is  a  knowledge  of  his  character,  offices 
and  work. — "  For  how  shall  they  believe  in  him,  of  whom 
they  have  not  heard,  and  how  shall  they  hear  without  a 
preacher."'  The  knowledge  of  Christ,  may  be  obtained,  by 
reading  the  scriptures,  and  attending  publick  worship  ;  but 
if  )'ou  ask  how  you  may  be  enabled  to  love  Christ,  and  con- 
fide in  him,  after  3'ou  have  obtained  a  competent  knowledge 
of  his  character,  I  hav'e  done ;  the  scriptures  furnish  no  an- 
swer, neither  does  common  sense  demand  any.  If  ministers 
of  the  gospel  direct  you  to  wait,  till  God  gives  you  a  disposi- 
tion, they  do  it  at  their  peril.  If  God  should  take  you  out  of 
the  world,  while  you  are  following  such  directions,  you  would 
die  in  your  sins,  and  your  blood  be  required  at  the  watchman's 
hands.  No,  repent  and  beheve  the  gospel,  embrace  the  Sa- 
viour; "break  off  thy  sins  by  righteousness,  and  thine  iniqui' 
ties  by  turning  to  the  Lord." 


13^ 


SERMON  XX. 

RESIGNATION  TO  THE  DIVINE  WILL. 

Matt.  vi.  16. — Thy  will  be  done. 

Jehovah  is  the  one  supreme  :  "  he  is  God  over  all,  blessed 
for  ever."  In  him  our  affections  should  centre.  He  should 
be  "  all  our  salvation,  and  all  our  desire."  His  will  should  be 
the  rule  of  our  life.  This  is  not  only  his  due,  as  our  Sovereign, 
but  it  is  our  happiness  as  his  subjects.  When  God  is  viewed 
by  us,  as  all  in  all :  as  our  supporter,  our  guide,  our  com- 
forter, our  hope,  our  joy,  and  our  eternal  inheritance ;  and  we 
can  submit  to  his  government,  and  rest  upon  his  arm,  our  souls 
are  in  perfect  peace.  But  when  we  reject  his  authority,  and 
follow  the  devices  and  imaginations  of  our  own  hearts,  we 
become  a  prey  to  anxiety  and  discontent.  They,  who  are  the 
most  perfect  and  happy,  take  the  most  delight,  in  submission 
to  the  divine  sovereignty.  With  what  delight  the  angels  do 
his  will,  and  obey  his  commands.  They  are  his  ministering 
spirits,  sent  forth  to  minister  to  them,  who  are  heirs  of  salva- 
tion. With  joy  they  wing  their  wa}^  to  earth,  to  execute  his 
messages  of  love.  With  what  reverence  and  delight,  the 
saints,  made  perfect  in  heaven,  bow  before  the  throne  of  God, 
and  cast  their  crowns  at  his  feet ;  ascribing  glory,  and  honour, 
and  blessing,  to  him,  that  sits  upon  the  throne,  and  to  the 
Lamb  for  ever.  But  fallen  creatures  would  reverse  this  order ; 
we  are  inclined  to  aspire  after  pre-eminence-  To  occupy 
conspicuous  stations  in  life,  is  very  pleasing  to  the  natural 
lieart :  and  that  not  on  account  of  the  opportunity,  which  is 
thus  afforded  us  of  doing  good  ;  but  on  account  of  a  kind  of 
gratification,  which  a  sense  of  superiority  affords  to  a  fallen 
creature.  That  such  is  the  disposition  of  mankind  ;  the  strife 
and  contest,  which  is  daily  witnessed  is  sufficient  proof  But 
this  disposition,  though  it  is  sometimes  applauded,  bears  no 
resemblance  to  the  spirit  of  Christ,  who  has  set  us  an  exam- 
ple, that  we  should  walk  in  his  steps. — We  are  inchned  to 
assume  the  direction,  and  to  exercise  the  power,  which  God 
has  reserved,  in  his  own  hands.  W^e  would  choose  to  be  our 
own  guides,  and  our  own  helpers ;  for  the  gratification  of 
self-love  ;  and  the  sinful  pleasures  of  self-commendation.  But 
how  unlike  to  the  disposition  of  angels,  is  such  a  propensity. 
Angels,  who  excel  in  wisdom  and  strength,  delight  to  obey 
the  commands  of  God;  to  hearken  unto  the  voice  of  his  word. 


RESIGNATION   TO    THE    DIVINE    WILL.  147 

and  to  do  his  will. — That  we  possess  a  disposition  so  unhke  to 
Christ  and  to  angels,  is  evidence  of  our  fall :  it  proves  that 
we  have  lost  the  moral  image  of  God,  and  need  an  entire  ren- 
ovation of  our  nature. — This  disposition  is  the  source  of  our 
unhappiness.  He,  who  has  an  aspiring,  self-confident  dispo- 
sition, cannot  but  be  unhappy.  Self-reproach,  discontent,  anx- 
iety and  disappointment,  are  the  inevitable  consequences.  He, 
who  has  not  learned  to  submit  to  hjs  heavenly  Father,  and  to 
say,  "Thy  will  be  done;"  knows  nothing  of  real  contentment 
and  substantial  bliss. — In  hope  therefore,  that  it  may  conduce 
to  your  everlasting  peace,  an  attempt  is  made  in  this  discourse 
to  inculcate  the  duty  of  submission  to  the  divine  will. — If  you 
would  possess  an  antidote  to  all  the  ills  of  human  hfe,  and  to 
all  the  miseries  of  the  eternal  world,  let  it  be  your  constant 
prayer  to  God,  "Thy  w^ill  be  done." 

An  examination  of  this  subject,  will  demonstrate,  that  sub- 
mission, to  the  divine  will,  is  our  duty ;  our  interest,  and  our 
happiness.  Therefore,  we  should  learn  his  will  and  cultivate 
a  submissive  temper. — This  is  the  order,  which  is  proposed, 
for  the  illustration  of  the  subject. 

I.  Submission  to  the  divine  will,  is  a  duty. 

This  we  maintain,  because — 

1.  It  is  enjoined  upon  us  in  the  scriptures. — Our  Saviour 
requires  of  us,  that  we  pray,  "Thy  will  be  done."  God  re- 
sisteth  the  proud,  but  giveth  grace  to  the  humble.  Therefore, 
says  the  apostle  James,  "  Submit  3^ourselves  to  God." — If 
you  wish  for  scripture  examples  of  unreserved  submission  to 
the  divine  will,  listen  to  Job; — "The  Lord  gave,  and  the 
Lord  hath  taken  away;  blessed  be  the  name  of  the  Lord." 
Hear  Eli — "  It  is  the  Lord,  let  him  do  what  seemeth  him 
good." — So  David — "  1  was  dumb,  I  opened  not  my  mouth, 
because  thou  didst  it."  The  primitive  Christians  also — "  The 
will  of  the  Lord  be  done."  And  Christ,  our  great  exemplar, 
prayed,  saying,  "  O,  my  Father,  if  this  cup  may  not  pass, 
except  I  drink  it,  '  thy  \vi\\  be  done.'  "  Thus  the  duty  of 
unreserved  submission,  to  the  will  of  God,  our  Sovereign,  is 
enforced  upon  us,  by  express  precept,  and  by  approved  and 
pious  example.     But — 

2.  Submission  to  the  divine  will  is  fit;  and  the  duty  is 
reasonable. 

God  is  our  Sovereign,  and  we  are  his  subjects;  he  our 
Creator,  and  we  his  creatures ;  therefore,  it  is  our  duty  to 
submit  to  his  authority,  and  to  obey  his  will :  for  if  he  is  our 
Sovereign,  he  has  a  right  to  command ;  and  if  we  are  his 
subjects,  it  is  our  duty  to  obey.  If  God  is  our  Creator,  he 
may  dispose  of  us  as  he  pleases  ;  and,  if  we  are  his  creatures, 
we  have  no  right  to  say,  What  doest  thou  ? — Since  God  has 


148  RESIGNATIOX   TO    THE    DIVIXE    WILL. 

such  a  propriety  in  us ;  since  we  are  the  work  of  his  hands ; 
it  is  evident,  that  it  would  be  our  duty  to  obey  his  commands, 
however  capricious  and  arbitrary  they  might  be.  And  that 
it  would  be  our  duty  to  acquiesce  in  his  government,  how- 
ever cruel  and  despotick  it  might  be.  Surely  he  has  a  right 
to  do  what  he  will  with  his  own.  It  ill  becomes  the  clay  to 
say  to  the  potter,  What  makest  thou  t  He  has  a  right  to 
make  of  it,  a  vessel  of  honour,  or  of  dishonour,  as  it  pleaseth 
him.  Then  God,  of  right  demands  our  acquiescence  in  his 
will,  whatever  that  will  may  be. 

But  our  Sovereign  is  a  God  of  infinite  wisdom  and  good- 
ness. He  is  not  actuated  by  caprice.  He  knows  how  to 
direct  his  creatures ;  and  how  to  enact  good  and  wholesome 
laws.  And  it  is  a  dictate  of  wisdom  and  goodness,  to  adopt 
such  measures  as  shall  conduce  to  the  general  interest  of 
mankind.  Therefore,  we  may  be  assured,  that  the  govern- 
ment and  providence  of  God,  are  such,  as  will  promote  the 
general  good  of  his  kingdom.  Therefore,  although  his  deal- 
ings should  be  such,  as  do  not  promote  jour  individual  happi- 
ness; yet,  since  they  advance  the  general  interest  of  his 
subjects,  reason  and  benevolence  demand,  that  you  should 
acquiesce  in  his  will. 

But  if  you  obey  the  will  of  God,  his  government  and  pro- 
vidence will  be  such,  as  shall  promote  your  individual  good. — • 
"  He  that  hath  my  commandments,  and  keepeth  them,  he  it 
is  that  loveth  me ;  and  he"  that  loveth  me,  shall  be  loved  of 
my  Father ;  and  1  will  love  him,  and  will  manifest  myself  to 
him."'' — "Not  everyone  that  saith  unto  me,  Lord!  Lord! 
shall  enter  into  the  kingdom  of  heaven  ;  but  he  that  doeth  the 
will  of  my  Father,  which  is  in  heaven." — Then  love  to  your 
own  soul  demands  submission  to  the  divine  will.  Thereforei 
submission  is  a  fit  and  reasonable  duty.  God  is  our  Sove- 
reign, and  has  a  right  to  direct.  His  directions  are  ordered 
in  wisdom,  and  commend  themselves  to  our  understanding : 
they  are  ordered  in  mercy,  and  commend  themselves  to  our 
heart.  Thus  both  scripture  and  reason  prove  and  enforce 
this  duty.  Therefore,  let — "  Thy  will  be  done,''  be  our  con- 
stant and  fervent  prayer. 

11.  Submission  to  the  divine  will  is  our  interest. 

It  is  extreme  folly ;  and  it  is  in  vain  for  us  to  disregard  the 
directions  of  God,  and  to  attempt  to  follow  our  own  will,  as 
our  guide.  He  will  thwart  our  purposes,  oppose  our  pro- 
gress, and  disappoint  our  hopes. — "  If  ye  walk  contrary  unto 
me,  and  will  not  hearken  unto  me,  1  will  bring  seven  times 
more  plagues  upon  you,  according  to  your  sins."  And  should 
God  permit  us  to  pursue  our  own  way,  and  to  follow  the 
devices  and  imaginations  of  our  own  hearts,  witliout  control  i 


RESIGNATION    TO    THE    DIVINE    WILL.  149 

it  would  be  the  severest  judgment,  that  has  ever  befallen  us. 
Our  favourite  path  is  the  way  to  death.  Our  devices  and 
imaginations  are  but  plans  for  our  eternal  ruin.  Is  it  not, 
then,  our  interest  to  submit? 

But,  if  to  neglect  God's  directions  is  folly  and  vanity,  surely 
to  oppose  his  measures  is  madness. — "  Wo  unto  him,  that 
striveth  vi^ith  his  Maker." — "  Who  shall  contend  with  the 
Almighty?"  We  are  creatures  of  a  day ;  formed  of  the  dust, 
"  whom  God  may  consume  with  the  spirit  of  his  mouth,  and 
destroy  with  the  brightness  of  his  coming."  Let  us,  there- 
fore, never  attempt  to  oppose  any  thing  which  bears  the 
stamp  of  divine  approbation.  Let  us  rather  be  docile  and 
submissive.  Let  it  ever  be  considered  the  province  of  Jehovah 
to  teach,  and  to  direct;  and  ours  to  learn  and  to  obey.  Li 
our  exertions  to  do  good,  and  in  all  our  dealings  with  man- 
kind, let  us  observe  the  wise  and  prudent  counsel  of  Gama- 
liel— "  If  this  counsel  or  this  work  be  of  men,  it  will  come  to 
naught ;  but  if  it  be  of  God,  ye  cannot  overthrow  it ;  lest 
haply  ye  be  found  ever  to  fight  against  God."  Since,  there- 
fore, contest  with  God  is  ineffectual  and  dangerous,  it  is 
madness  to  contend,  and  our  interest  to  submit. 

But  if  it  be  folly  to  neglect,  and  madness  to  oppose ;  to 
despise  God's  authority  is  death.  To  cultivate  a  spirit  of 
pride,  and  to  worship  self,  leads  to  inevitable  ruin. — "  For 
whosoever  exalteth  himself  shall  be  abased." — "The  lofty 
looks  of  man  shall  be  humbled,  and  the  haughtiness  of  man 
shall  be  bowed  down ;  and  the  Lord  alone  shall  be  exalted 
in  that  day."  Thus  if  we  would  escape  God's  chastening 
rod,  and  his  avenging  hand,  it  becomes  us  to  submit  to  his 
authority,  and  to  obey  his  will. 

But  we  have  yet  a  further  interest  in  submission.  It  not 
only  wards  off  evil,  but  it  is  accompanied  with  inestimable 
privileges. 

If  we  submit  ourselves  to  the  government  of  God,  he  will 
defend  us  from  all  our  enemies. — "  When  a  man's  ways 
please  the  Lord,  he  maketh  even  his  enemies  to  be  at  peace 
with  him." — And,  "  if  God  be  for  us,  who  can  be  against  us." 
If  our  Sovereign  is  the  Lord  of  hosts,  surely  we  are  safe,  be- 
neath his  protection — "  For  he  hath  said,  I  will  never  leave 
thee  nor  forsake  thee." — So  that  we  may  boldly  say,  "  The 
Lord  is  my  helper,  and  I  will  not  fear  what  man  shall  do 
unto  me." 

If  we  will  submit  to  his  guidance,  he  will  lead  us  in  a  path 
of  safety.  He  knows  the  paths  of  peace,  and  will  guide  our 
feet  therein.  He  knows  our  weakness,  and  will  support  our 
steps.  He  knows  what  will  encumber  our  path,  and  gra- 
ciously removes  it.    He  knows  what  will  prove  a  burden, 


150  RESIGNATION   TO    THE    DIVINE    WILL. 

and  waste  our  strength,  and  mercifully  sends  relief.  But  we 
are  ignorant  of  the  devices  of  the  adversary ;  and  are  insensi- 
ble of  our  weakness.  Therefore  it  is  our  interest  to  follow  his 
guidance. — "  In  all  thy  ways  acknowledge  him,  and  he  shall 
direct  thy  paths." — "  The  meek  will  he  guide  in  judgment ; 
the  meek  will  he  teach  his  way.  All  the  paths  of  the  Lord, 
are  mercy  and  truth,  to  such  as  keep  his  covenant  and  his 
testimonies." 

If  we  will  walk  with  humble  submission  before  God,  Christ 
will  be  our  companion.  He  will  exalt  us  to  honour  among 
men  ;  and  will  crown  us  with  glor}'  among  angels. — "  He 
that  humbleth  himself  shall  be  exalted." — "  When  thou  art 
bidden  to  a  wedding,  go  and  sit  down  in  the  lowest  room  ; 
that  when  he  that  bade  thee  cometh,  he  may  sa}'  unto  thee, 
Friend,  go  up  higher ;  then  shalt  thou  have  worship,  in  the 
presence  of  them,  that  sit  at  meat  with  thee." — "  Them  that 
honour  me,  I  will  honour."  It  is  the  submissive,  childlike 
temper,  which  Christ,  so  highly  approved,  when  he  w^as  on 
earth.  It  is  this  temper,  which  is  most  approved  and  reward- 
ed by  mankind.  And  it  is  this  temper,  that  shall  be  blessed 
w^ith  everlasting  happiness,  in  the  presence  of  God. — xA.re  not 
these  inestimable  privileges  ?  To  be  defended  from  our  ene- 
mies ;  to  be  guided  in  the  path  of  safety ;  to  be  honoured 
among  men  ;  and  to  be  crowned  with  glory  among  angels. — 
Surely,  then,  submission  to  the  divine  w^ill  is  our  interest,  as 
well  as  our  duty.  Therefore  let  us  ever  pray,  "  Thy  will  be 
done." 

III.  Submission  to  the  divine  will,  is  our  happiness. — 
"  Thou  will  keep  him  in  perfect  peace,  whose  mind  is  stayed 
on  thee." — "  Whoso  trusteth  in  the  Lord,  happy  is  he." 

1.  There  is  something  in  the  disposition  itself,  which  is 
necessarily  productive  of  peace  and  tranquillity,  in  the  soul. 
Submission  to  God's  will ;  and  contentment  with  the  alot- 
ments  of  his  providence,  has  a  tendency  to  sooth  the  mind 
and  to  calm  the  turbulent  passions.  If  our  neighbours  are 
raised  above  us,  in  riches  or  in  honour,  and  we  view  the  hand 
of  God  with  submission  ;  envy,  that  destroyer  of  human  hap- 
piness, is  checked  in  the  bud.  If  a  fellow-being  has  hedged 
up  your  path,  and  disappointed  your  projects ;  or  insulted 
your  person;  and  you  reflect,  with  submission,  that  the  hand 
of  the  Lord  is  in  the  transaction,  wrath  and  revenge  are 
silenced.  If  we  could  always  say  with  David,  "  Let  him 
curse,  for  the  Lord  hath  bidden  him  ;"  the  reviling  of  wicked 
men  would  never  disturb  our  peace. 

Further.  A  submissive  temper  shields  us  from  the  pain  of 
disappointment,  and  thus  promotes  our  peace  and  happiness. 
If  we  resolve  to  follow,  where  our  heavenly  Father  leads,  we 


RESIGNATION   TO   THE   DIVINE   WILL.  151 

shall  expect  to  alter  our  plans  and  to  change  our  course,  as 
God  shall  make  known  his  will,  from  time  to  time.  We  shall 
not  calculate  to  pursue  our  measures,  with  obstinate  inflexibili- 
ty. And  therefore,  shall  not  be  Uable  to  disappointment.  But 
if  we  have  so  far  forgotten  our  duty,  as  to  be  rigidly  set  upon 
the  accomplishment  of  some  favourite  object ;  and  have  placed 
so  much  confidence  in  ourselves  and  in  mankind,  as  to  have 
our  expectations  greatly  raised  ;  and  our  hopes  should  be 
blasted ;  yet,  if  we  can  say,  "  Thy  will  be  done  ;"  the  soul  is 
effectuall}^  shielded  from  the  arrows  of  disappointment. — 
Thus,  submission  to  God,  and  acquiescence  in  his  will,  is  of 
itself  productive  of  solid  peace,  and  real  happiness. — "  God- 
hness  with  contentment  is  great  gain.'' 

2.  There  is  happiness,  that  results  not  only  from  the  dispo- 
sition itself;  but  from  a  relation  to  God,  which  they,  who  are 
of  a  submissive  and  humble  temper  sustain, 
pt.  God  has  promised  to  "  guide  the  meek  in  judgment,  and  to 
teach  them  his  way."  God  has  pledged  himself  to  be  the  guide 
of  all  those  who  will  submit  to  his  direction.  Thus  we  may 
avail  ourselves  of  the  infinite  \\'isdom  of  Jehovah.  And  may 
we  not  safely  confide  our  affairs  in  his  hands '?  trust  him  to  de- 
fend our  interests ;  and  to  guide  our  feet  ?  Would  it  not  add 
greatly  to  our  peace  of  mind,  if  we  could  commit  our  concerns 
to  the  hands  of  Jehovah,  and  reflect,  that  his  infinite  wisdom 
were  engaged  in  our  behalf? 

Again.  God  has  promised  to  be  the  benefactor  of  those  who 
reverence  his  authority.  "  There  is  no  want  to  them  that 
fear  him.  The  young  lions  do  lack,  and  suffer  hunger  ;  but 
they,  that  seek  the  Lord,  shall  not  want  any  good  thing." 
Thus  liis  power  and  goodness  are  pledged  for  the  relief  of 
your  necessities,  and  for  the  supply  of  your  wants.  Surely, 
then,  the  soul,  that  is  stayed  on  God,  may  rest  in  perfect 
peace.  With  a  submissive  disposition,  affliction  will  be 
viewed,  as  the  correction  of  a  kind  parent,  and  we  can  say, 
"  The  Lord  gave,  and  the  Lord  hath  taken  away ;  blessed 
be  the  name  of  the  Lord."  With  such  a  disposition,  a  hum- 
ble station  in  life,  will  be  viewed,  as  the  allotment  of  a  faithful 
friend :  and  we  shall  neither  envy  the  rich,  nor  despise  the 
poor.  Thus  peace  and  tranquillity  will  always  characterize 
the  soul,  that  can  say  continually — "Thy  will  be  done." 
Therefore,  submission  to  the  divine  will  is  our  happiness,  as 
well  as  our  duty  and  our  interest. — Then  let  us  this  day  re- 
solve, that  it  shall  be  the  habitual  language  of  our  hearts — 
"  All  that  the  Lord  our  God  commandeth,  that  will  we  do." 
And  that  we  will  daily  pray — "Thy  will  be  done." 

But  they,  who  are  resolved,  that  the  grace  of  God  assisting 
them,  they  will  henceforth  obey  the  will  of  their  heavenly 


152  RESIGNATION   OF   THE   DIVINE   WILL. 

Father ;  and  are  duly  sensible  of  their  own  weakness,  will 
doubtless  be  disposed  to  make  some  inquiries  on  this  subject. 
As — 

1.  How  may  a  submissive  temper  be  promoted? 

In  answer  to  this  inquiry,  it  may  be  observed,  that  such  a 
disposition  may  be  greatl}-  promoted  by  reflecting  on  the  ex- 
cellence of  God's  character ;  his  suitableness  to  be  our  guide 
and  our  sovereign.  We  should  reason  with  ourselves  thus  : 
He  has  created  me,  and  can  he  not  preserve  me,  and  suppl}^ 
my  need  1  Why  then,  may  I  not  trust  in  him? — He  has  in- 
finite wisdom,  why  then  ma)^  I  not  safely  follow  his  directions  ? 
He  has  given  his  Son  to  die  for  me,  and  will  he  not  with  him 
freely  give  me  all  needful  blessings  ?  Why  then,  may  1  not 
confide  in  his  providential  care  ? — Thus  cultivating  a  confi- 
dence in  God,  we  shall  learn  to  acquiesce  in  his  will. 

Further.  A  submissive  temper  ma)^  be  promoted  by  re- 
flecting on  our  own  insufficiency. — We  have  no  strength  of 
our  own  to  prosecute  our  measures.  All  our  help  cometh 
from  God. — We  know  not  what  is  best  for  us.  Our  under- 
standings are  darkened  by  prejudice;  our  hearts  are  hardened 
through  the  deceitfulness  of  sin. — And  if  left  to  ourselves  we 
should  eagerly  pursue  our  own  ruin. — Why,  then,  should  we 
reject  the  reign  of  God,  and  trust  in  ourselves;  to  be  sup- 
ported by  weakness ;  to  be  guided  by  blindness ;  and  made 
happy  by  sin.  Thus  we  should  reason  with  ourselves,  if  we 
would  learn  to  acquiesce  in  the  divine  will. 

If  we  would  cultivate  this  temper,  we  should  often  reflect, 
that  it  is  our  duty,  our  interest,  and  our  happiness,  to  submit  to 
the  divine  direction.  And  we  should  check  the  first  beginnings 
of  self-will. 

But  the  principal  means  of  promoting  a  submissive  dispo- 
sition ;  and  that,  which  should  be  chiefly  relied  on,  is  prayer. 
The  habit  of  prayer  itself,  has  a  tendency  to  cultivate  a  hum- 
ble, docile  spirit.  We  cannot  appear  before  God  and  sincerely 
pray  for  pardon,  and  blessing,  and  direction,  without  having 
a  sense  of  our  need.  And  each  prayer  leaves  a  deeper  im- 
pression of  God's  excellence  and  glory,  and  of  our  need  of 
his  mercy  enstamped  upon  the  soul. — But  besides  the  influence 
of  prayer  upon  the  soul,  it  is  the  means  of  obtaining  the 
blessing  from  the  Spirit  of  the  Lord.  ]f  you  call  upon  God 
for  the  assistance  of  his  Spirit,  to  promote  in  you  a  spirit  of 
meekness  and  submission,  with  sincere  desire  of  receiving 
such  a  blessing,  he  will  hear  your  prayer  and  answer  your 
request.  "  For  he  is  more  ready,  to  give  the  Holy  Spirit  to 
them  that  ask  him,  than  earthly  parents  are  to  give  good 

Sifts  unto  their  children.''' — Lord,  evermore  give  us  tliis  spirit ! 
lat  we  may  always  say,  "  Thy  will  be  done." — ^Let  this  then 


RESIGNATION   TO    THE    DIVINE    WILL-  153 

answer  the  inquiry.  If  you  would  promote  in  your  soul  a 
spirit  of  meekness  and  submission  :  reflect,  that  God  is  all- 
sufficient  ;  that  you  are  dependent  and  impotent ;  that  it  is 
your  duty,  your  interest,  and  your  happiness  to  submit. 
Check  the  first  risings  of  self-will,  and  call  upon  God  contin- 
ually for  the  communications  of  his  Spirit. 

Those,  who  are  disposed  to  obey  the  divine  will  and  are 
ready  to  act  from  the  impulse  of  such  a  disposition,  will  be 
inclined  to  inquire — 

!2.  How  may  the  will  of  God  be  known  ? 

The  will  of  God,  with  regard  to  our  disposition  and  conduct, 
may  be  learned  with  entire  precision  from  his  word.  We 
are  there  taught  our  duty  to  our  own  souls;  to  mankind,  and 
to  God,  with  great  plainness  and  entire  precision.  The  will 
of  God,  in  these  respects,  is  manifested  both  by  precept  and 
by  example. — It  is  the  will  of  God  with  regard  to  our  souls, 
that  we  should  diligently  cultivate  hohness  of  heart. — '■'-  For 
this  is  the  will  of  God,  even  your  sanctification." — "Ye  shall 
be  holy  for  I  am  holy.'" — Our  duty  to  mankind  is  clearly 
designated. — As  to  our  affections — "  Thou  shalt  love  thy 
neighbour  as  thyself" — As  to  our  conduct — "  All  things  what- 
soever 5^e  would,  that  men  should  do  to  you,  do  ye  even 
so  to  them." — Our  duty  to  God  is  pointed  out  with  similar  per- 
spicuity.— As  to  our  love  to  him — "  Thou  shalt  love  the  Lord 
thy  God  with  all  thy  heart." — As  to  our  service — "Ye  are  not 
your  own,  for  ye  are  bought  with  a  price,  therefore  glorify 
God,  in  your  body  and  your  spirit,  which  are  his." — As  to 
our  devotion,  "  1  will,  that  men  pray  every  where,  lifting  up 
holy  hands,  without  wrath  and  doubting."  The  will  of  God 
respecting  us,  in  these  several  particulars  is  expressed,  by  the 
apostle,  in  a  very  summary  manner.  "  Herein  do  1  exercise 
myself,  to  have  always  a  conscience  void  of  offence,  towards 
God  and  towards  men."  These  general  rules,  if  correctly 
applied  are  sufficient  for  the  regulation  of  our  life.  The  will 
of  God  respecting  us,  in  all  the  relations  of  life,  may  be  clearly 
adduced  from  them.  But  we  are  not  left  to  learn  the  will  of 
God  from  general  rules  only;  lest,  through  bhndness  and  sin- 
fulness, we  should  misapply  them.  VVe  have  precepts  to 
regulate  our  conduct,  in  our  most  minute  transactions. 

But  besides  precept,  we  have  example.  Christ  and  his  apos- 
tles '  have  set  us  an  example,  that  we  should  follow  their  steps.' 
The  will  of  God  may  be  known,  with  great  readiness  and 
precision,  from  this  source.  If  you  will  become  acquainted 
with  these  bright  examples,  and  in  any  condition  in  life,  will 
ask  yourself  how  Christ  or  his  apostles  would  conduct,  under 
these  circumstances,  you  will  readily  perceive  your  duty. 

But  there  is  yet  another  mode  of  ascertaining  the  will  of 

14 


154  RESIGNATION   TO   THE    DIVINE    WILL. 

God. — The  particular  path,  which  God  would  have  us  pursue 
in  life,  is  to  be  ascertained  from  his  providence.  Providence 
points  out  our  path  in  life  :  and  the  scriptures  are  to  regulate 
our  affections  and  conduct  as  we  pass  on  our  journey.  It  is 
easy  to  perceive  that  the  bible,  which  was  given  for  the  bene- 
fit of  mankind  in  general,  could  not  be  so  constructed,  as  to 
point  out  to  each  individual,  w^hat  region  he  should  inhabit, 
what  occupation  he  should  pursue,  what  station  he  should 
hold,  and  a  variety  of  other  circumstances.  The  will  of  God, 
in  these  respects,  is  to  be  learnt  from  the  dispensations  of  his 
providence.  This  mode  of  teaching  the  divine  will,  is  very 
adequate  to  the  purposes  for  which  it  is  designed  ;  so  that  he 
who  will  consult  the  dispensations  of  divine  providence,  with 
humility  and  resignation,  will  have  always  a  competent  guide. 
God  can  hedge  up  our  way,  and  open  a  different  path  for  our 
feet,  according  to  his  sovereign  pleasure. — Let  us  then,  daily 
read  the  word  of  God,  and  meditate  upon  his  providences, 
that  we  may  learn  his  blessed  will.  Let  us  cultivate  a  meek 
and  submissive  temper,  by  reflecting  on  God's  ability  and 
willingness  to  direct ;  our  own  weakness  and  inclination  to 
sin  ;  and  by  constant  and  fervent  prayer  :  that  it  may  ever 
be  the  language  of  our  souls,  "Thy  will  be  done," — "All, 
that  the  Lord  our  God  commandeth,  that  will  we  do."  And 
since  it  is  our  duty,  our  interest,  and  our  happiness  to  follow 
his  guidance,  let  us  this  day  earnestly  inquire  what  the  Lord 
would  have  us  to  do.  And  let  us  pursue  the  path,  which  his 
wisdom  dictates  :  "  For  wisdom's  ways  are  ways  of  plea- 
santness and  all  her  paths  are  peace." 


SERMON  XXL 

THE   DUTY   OF  PRAYER. 

[first.] 

Phil.  iv.  6. — In  every  thing,  by  prayer  and  supplication,  with  thanksgiving,  let 
your  requests  be  made  known  unto  God. 

Prayer  is  the  Christian's  breath.  When  its  free  exercise 
is  hindered,  he  grows  week  and  languid,  loiters  in  his  jour- 
ney, and  faints  by  the  way.  When  it  is  stopped  he  is  Ufeless. 
When,  through  the  neglect  of  prayer,  the  Christian  becomes 
weak  and  defenceless,  then  the  host  of  his  enemies  compass 
him  about.  Pride,  ambition,  envy  and  maUce,  commence  their  • 
attack  :  and  he  is  soon  led  captive,  and  becomes  a  wilhng 
slave.  It  is  an  observation  of  a  very  pious  divine,  that,  "  pray- 
ing makes  us  leave  sinning,  and  sinning  makes  us  leave  pray- 
ing." W^hen  the  Christian  lives  in  the  stated  and  habitual 
exercise  of  prayer,  he  is  vigorous  and  active  ;  runs  the  Chris- 
tian race  with  patience  and  conquers  his  enemies,  through 
Jesus  the  captain  of  his  salvation. 

There  is  perhaps  no  Christian  duty,  to  which  the  natural 
heart  is  so  much  opposed  as  to  that  of  prayer. — "  The  wicked, 
through  the  pride  of  his  countenance,  will  not  seek  after  God." 
and  Christians  are  sanctified  but  in  part,  and  are  still  under 
the  influence  of  the  carnal  mind.  The  duty  of  prayer  is 
therefore  frequently  and  importunately  urged  upon  them,  in 
the  scriptures.  "Watch  ye  and  pray  always."  "And  he 
spake  a  parable  unto  them  to  this  end,  that  men  ought  always 
to  pray,  and  not  to  faint."— Men  are  frequently  induced  to 
give  to  the  poor,  that  they  may  obtain  the  reputation  of 
liberality  ;  to  read  the  bible  to  avoid  the  imputation  of  igno- 
rance ;  to  attend  publick  worship  for  the  reputation  of  stabili- 
ty :  but  what  can  induce  the  carnal  heart  to  pray  1  The  car- 
nal heart  may  harangue  the  people,  in  form  of  publick  prayer ; 
and  may  say  in  secret — "  My  God,  I  thank  thee  that  I  am 
not  as  other  men,  extortioners,  unjust,  adulterers,  or  even  as 
this  publican ;"  but  what  unsubdued  heart,  will  say,  "  God 
be  merciful  to  me  a  sinner  ?"  We  have  not  only  the  pride 
of  the  natural  heart  to  contend  with  ;  but  Satan,  knowing 
the  efficacy  of  prayer,  is  continually  striving  to  keep  us  from 
employing  this  weapon ;  and  when  it  is  assumed,  to  wrest  it 
from  our  hands.  He  tells  the  youth,  that  the  mournful  duty 
was  not  designed  for  them ;  the  middle  aged,  that  it  is  be- 


156  THE    DUTY    OF    PRAYER. 

iieath  their  dignity ;  and  the  old,  that  it  is  too  late  to  pray.  And 
Christians,  who  know  the  worth  of  prayer,  are  continually  so- 
licited to  neglect  the  duty.  Some  heads  of  families  are  lead 
to  believe,  that  their  natural  diffidence  is  a  sufficient  excuse  for 
the  neglect  of  family  prayer.  Others  allege,  that,  by  their 
occupation,  they  are  connected  with  worldly  minded  men, 
who,  by  their  intrusions  will  not  suffer  them  to  pray,  except 
on  the  sabbath ;  or  at  most,  they  can  pray  but  once  a  day. — 
And  Christians  are  often  beguiled  of  those  hours  which  they 
usually  devote  to  secret  prayer,  by  the  craftiness  of  the  adver- 
sary. Hence  the  necessity  of  the  exhortation  in  the  text — 
"  In  every  thing,  by  prayer  and  supplication,  with  thanks- 
giving, let  your  requests  be  made  known  unto  God." 

To  effect  the  object  of  the  discourse,  1  shall  attempt  to 
point  out :  The  nature,  the  object,  the  proper  manner,  and 
the  fit  occasions  of  pra3'er. 

1.  The  nature  of  prayer. 

Prayer  is  the  making  known  of  our  desires  ;  accompanied 
with  a  petition  for  their  fulfilment — It  implies  a  belief,  that 
the  being,  who  is  addressed,  is  able  to  answer  our  petitions. 
No  person  ever  made  an  earnest  request  to  one,  who,  he  be- 
lieved was  unable  to  grant  his  desire.  A  request  made  un- 
der such  circumstances,  must  be  considered,  b}^  both  parties, 
as  mere  mocker}^  Sincerity  would  be  necessarily  excluded. 
Prayer  implies  a  desire  to  receive  that,  which  we  ask.  A  re- 
quest for  that,  which  we  do  not  desire,  whatever  else  we  may 
call  it,  does  not  deserve  the  name  of  prayer.  Wherever  the 
term  is  used,  in  the  scriptures,  without  qualification,  it  implies 
sincerity ;  and  no  one  can  sincerely  ask  that,  which  he  does 
not  desire  to  receive. — Prayer  also  implies  thankfulness,  for 
past  favours.  The  term  prayer  unqualified,  as  was  before 
observed,  always  supposes  sincerity,  and  no  person,  who  is 
ungrateful  for  past  favours,  can,  without  gross  hypocrisy, 
apply  for  the  continuance  of  them.  Of  this  we  must  be  fully 
sensible,  from  our  intercourse  with  mankind. 

Let  us  now  apply  these  ideas  of  the  general  nature  of  prayer 
to  our  addresses  to  God. 

1.  Prayer  implies  a  belief,  that  the  being,  who  is  addressed, 
is  able  to  answer  our  petitions. — So  prayer  to  God,  should 
always  be  attended,  with  a  deep  sense  of  his  glory,  power  and 
goodness  :  and  at  suitable  seasons,  with  a  very  full  expression 
of  our  sense  of  them.  That  inimitable  prayer,  which  our  Sa- 
viour has  left  us,  commences  with  such  an  expression. — Our 
Father,  who  art  in  heaven,  hallowed  be  thy  name.'"  So  th& 
prayer  of  Solomon,  at  the  dedication  of  the  temple — "  And 
Solomon  stood  before  the  altar  of  the  Lord,  in  the  presence 
of  all  the  congregation  of  Ismel,  and  spread  forth  his  hands. 


THE    DUTY    OF    PRAYER.  157 

toward  heaven:  and  he  said,  Lord  God  of  Israel,  there  is  no 
God  hke  thee,  in  heaven  above  or  on  earth  beneath,  who 
keepest  covenant  and  mercy,  with  thy  servants,  that  walk 
before  thee  with  all  their  hearts.  Behold  the  heaven,  the 
heaven  of  heavens,  cannot  contain  thee.""  And  in  the  song 
of  JMoscs,  "  Who  is  like  unto  thee,  O  Lord,  among  the 
gods  !  Who  is  like  unto  thee,  glorious  in  holiness,  fearful 
in  praises,  u.^i.ig  wonders.'" — AH  the  devotional  parts  of 
scripture,  are  filled  with  expressions  of  the  glory,  power  and 
goodness  of  God. 

2.  Prayer  to  God  implies,  that  we  sincerely  ask  of  him, 
those  blessings,  which  we  need.  As  in  the  Lord's  prayer  ; 
"  Thy  kingdom  come.  Thy  will  be  done,  in  earth  as  it  is  in 
heaven.  Give  us  this  day,  our  daily  bread  :  and  forgive  us 
our  debts,  as  we  forgive  our  debtors.  And  lead  us  not  into 
temptation." — In  petition  is  included  also  prayer  for  the  par- 
don of  sin.  "  f^orgive  us  our  debts  as  we  forgive  our  debtors."" 
And  in  the  prayer  of  Solomon — "  Hear  in  heaven  thy  dwell- 
ing place,  and  Vvdien  thou  hearest  forgive."  This  part  of 
prayer  is  sometimes  called  confession.  But  from  the  term 
confession,  (though  proper  for  the  sake  of  distinction,)  some 
practical  errouis  have  arisen  :  and  this  part  of  prayer  is  some- 
times suffered  to  dwindle  into  a  mere  formal  enumeration  of 
our  transgressions.  The  enumeration  of  our  sins  should 
always  be  accompanied  with  fervent  prayer  for  their  forgive- 
ness. 

3.  Prayer  to  God  implies  thankfulness. — "  In  eveiy  thing, 
by  pra3'er  and  supplication,  with  thanksgiving,  let  your  re- 
quests be  made  known  unto  God."  Our  Saviour  begins  his 
prayer,  at  the  grave  of  Lazarus,  with  thanksgiving. — "  And 
Jesus  lifted  up  his  eyes,  and  said.  Father,  1  thank  thee,  that 
thou  hast  heard  me,  and  1  know  that  thou  hearest  me  always."* 
And  again  :  '-At  that  time  Jesus  answered  and  said,  1  thank 
thee,  O  Father,  Lord  of  heaven  and  earth,  because  thou  hast 
hid  these  things  from  the  wise  and  prudent,  and  hast  revealed 
them  unto  babes."  Thanksgiving  constituted  a  principal 
part  of  the  prayers  of  the  apostles,  and  primitive  Christians. 
Paul  directs  the  Ephesians  to  give  thanks  alv\'ays,  for  all 
things,  unto  God  and  the  Father,  in  the  name  of  our  Lord 
Jesus  Christ.  And,  giving  directions  to  the  Corinthians, 
respecting  their  publick  meetings,  he  directs  them  to  give 
thanks  in  a  known  tongue  ; — •'  Else,  when  thou  shalt  bless 
with  the  spirit,  how  shall  he,  that  occupieth  the  room  of  the 
unlearned,  say  Amen  at  thy  giving  of  thanks,  seeing  he  un- 
derstandeth  not  what  thou  sayest." 

4.  Prayer  to  God  should  be  offered  in  the  name  of  Christ. — 
"  Verily,  verily  1  say  unto  you,  whatsoever  ye  shall  ask,  in 

14^ 


158  THE    DUTY   OF   PRAYER. 

my  name,  that  will  I  do,  that  the  Father  may  be  glorified  io 
the  Son."  The  reasons  why  our  prayers  should  be  offered 
in  the  name  of  Christ  are  obvious.     For, 

First.  Christ  is  our  intercessor,  and  we  are  to  pray  in  his 
name,  that  we  may  obtain  his  intercession.  That  this  is  one 
object  to  be  obtauied,  by  praying  in  the  name  of  Christ,  ap- 
pears from  his  own  instructions — "  At  that  day  ye  shall  ask 
in  my  name,  and  1  say  unto  you  that  I  will  pray  the  Father 
for  you."     And, 

Secondly.  We  are  vile  sinners,  and  deserve  nothing  on 
our  own  account.  Christ  has  purchased  all  our  blessings  for 
us,  and  in  liis  name  we  should  ask  them. 

Prayer  to  God,  then,  consists  in  expressions  of  his  power, 
glory,  and  goodness ;  petitions  for  his  blessing ;  supplications 
for  his  pardon ;  and  thanksgiving  for  his  mercies,  offered  in 
the  name  of  Christ. — "  In  every  thing,  by  prayer  and  suppli- 
cation, with  thanksgiving,  let  your  requests  be  made  known 
unto  God." 

It  was  proposed  to  point  out — 

II.  The  object  of  prayer. 

The  advancement  of  God's  glory,  should  be  the  principal 
object  in  all  that  we  do.  But  the  primary  object  of  prayer, 
as  distinguished  from  other  duties,  is  to  obtain  that  which  we 
seek. — "  Therefore  I  say  unto  you,  what  things  soever  ye 
desire,  when  ye  pray,  believe  that  ye  receive  them,  and  ye 
shall  receive  them."  It  is  necessary,  in  order  to  pray  aright, 
that  we  desire  to  receive  that  for  which  we  pray ;  arid  that 
we  fully  believe  that  we  shall  receive  it,  if  it  is  consistent  with 
the  will  of  God.  Our  hearts  should  be  set  upon  obtaining 
our  request.  This  may  be  thought  to  be  a  point  so  obvious, 
as  to  require  but  little  attention.  But  the  point,  obvious  as 
it  is,  seems,  from  our  practice,  to  be  in  a  great  measure  over- 
looked. Let  those,  who  are  accustomed  to  pra}'  at  all,  now 
reflect  on  their  feelings  and  motives,  when  the}^  have  been 
engaged  in  prayer.  You  may  have  always  had  a  vague  and 
general  hope,  that  your  prayers  would,  in  some  measure,  be 
answered;  but  have  you  always  had  an  ardent  desire,  that 
each  particular  petition  should  be  answered,  in  its  full  extent  ? 
When  you  have  been  praying  for  personal  holiness ;  for  con- 
formity to  the  image  of  God ;  have  you  always  earnestl}" 
hoped  to  receive  the  blessing?  have  you  hoped  to  be  made 
benevolent,  that  you  might  distribute  your  goods  to  feed  and 
clothe  the  poor?  and  ihat  you  might  forgive  and  love  your 
enemies?  and  to  be  made  humble,  that  your  ambitious  views 
might  be  destroyed  ?  and  that  you  mi^ht  patiently  suffer 
contempt  and  injuries  for  Jesus'  sake?  Has  not  Satan  some- 
times furnished  you  with  such  ideas  as  the  following? — Im- 


THE    DUTY    OF    PRAYER.  159 

perfection  is  the  lot  of  all  men,  and  tliough  I  pray  for  perfect 
holiness,  yet  God  will  never  grant  it ;  so  that  1  can  indulge 
my  covetousness  and  pride  in  some  degree,  and  yet  have  a 
good  hope,  through  grace,  of  final  happiness.  The  great 
reason,  why  our  prayers  so  often  return  to  us  void,  is,  that 
we  have  no  desire  to  obtain  that  which  we  ask. — Again.  To 
state  a  case  which  may  be  still  more  obvious.  Have  we 
never  prayed,  that  God  would  fit  us  for  heaven,  and  when 
we  were  prepared,  would  receive  us  to  his  rest  ?  But  have 
we  not  sometimes  uttered  this  heavenly  petition,  in  such  an 
earthly  frame,  that  the  least  intimation  of  an  answer  to  our 
prayer,  would  fill  ns  with  terrour  and  dismay  ?  And  do  we 
not  sometimes  pray  for  the  extension  of  the  Redeemer's  king- 
dom, and  for  temporal  blessings,  with  such  a  distrust  of  the 
power  and  goodness  of  God,  as  scarce  to  expect,  or  even  to 
hope  for  an  answer.  If  our  prayers  were  divested  of  every 
thing  but  the  real  desires  of  our  hearts,  they  would  often  be 
lean  indeed. — The  primary  object  of  prayer  is  to  obtain  that 
which  we  ask.  Then  we  should  never  utter  a  petition,  with- 
out having  a  distinct  view  of  it ;  and  a  consciousness  of  the 
power  and  willingness  of  God  to  grant  it,  and  of  our  desire 
to  receive  that,  for  which  we  pray. 

The  secondary  object  of  prayer  is,  that  by  the  frequent 
practice  of  the  duty,  we  may  be  kept  in  a  humble,  teachable 
frame  of  mind. — Frequently  humbling  ourselves  before  God, 
in  prayer,  has  a  tendency,  through  his  blessing,  to  perpetuate 
a  humble  frame  of  mind.  And  frequently  seeking  instruction, 
with  a  suitable  disposition,  has  a  tendency  to  produce  a  pre- 
vailing docility  of  temper.  God  requires  and  will  produce  a 
suitable  disposition,  in  his  creatures,  before  he  will  confer  his 
blessings  upon  them.  And  a  state  of  earnest,  fervent  prayer, 
is  that  which  he  requires. — "  Thus  saith  the  Lord  :  1  will  yet, 
for  this,  be  inquired  of  by  the  house  of  Israel  to  do  it  for 
them."  This  secondary  object  of  prayer,  is  frequently  repre- 
sented, as  the  primary  or  only  object ;  that  the  obtaining  a 
suitable  disposition  of  mind,  is  all  that  should  be  expected  or 
intended.  But  destroy  the  primary  object ;  the  obtaining  that 
for  which  we  ask,  and  the  other  falls  with  it.  For  the  utter- 
ing a  mere  form  of  words,  will  neither  produce  humility, 
teachableness,  nor  any  other  suitable  disposition.  Besides, 
upon  this  supposition  is  grafted  another  very  dangerous  errour. 
To  get  rid  of  the  doctrine  of  divine  sovereignty,  it  is  some- 
times maintained,  that  an  unregenerate  person  may  obtain 
Christian  affections,  as  a  necessary  consequent,  from  the  fre- 
quent performance  of  the  external  form  of  prayer ;  but,  as 
was  shown  above,  and  as  must  appear  ol^vious  to  every  one, 
it  is  none  but  sincere  prayer,  that  which  has  in  view  the  ob- 


160  THE    DUTY    OF   PRAYER. 

taining  the  immediate  object  of  petition,  that  can  have  any 
salutar}-  influence  on  the  heart. 

It  is  sometimes  objected  to  this  view  of  the  object  of 
prayer,  that  God  has  a  fixed  plan  of  action,  which  cannot  be 
akered,  by  the  prayers  of  his  creatures ;  that  it  cannot  be  the 
object  of  prayer,  to  obtain  the  blessing  sought ;  for,  if  the 
blessing  is  to  be  conferred,  it  is  already  established  and  sure. 
But  this  objection  is  not  confined  to  cavillers,  at  the  doctrine 
of  divine  sovereignty.  It  sometimes  has  a  hurtful  influence 
on  the  minds  of  praying  Christians.  As  to  cavillers,  their 
objection  neither  invalidates  the  doctrine  of  divine  sovereign- 
ty, nor  the  view  we  have  taken  of  prayer ;  for  if  the  blessing 
sought,  by  fervent  prayer,  be  one  which  God  designs  to  con- 
fer :  as  he  has  constituted  prayer  the  means  of  obtaining  it, 
then  is,  not  only  the  blessing  established,  but  the  fervent 
prayer  is  also  established  :  so  that,  before  the  blessing  can  be 
granted,  it  is  necessary  that  there  should  be  fervent  prayer- 

But  what  is  of  much  more  importance,  this  objection  often 
has  a  hurtful  influence,  on  the  minds  of  praying  Christians. 
Perplexed  with  a  metaphysical  jargon,  utterly  discordant  with 
the  precepts  of  the  gospel,  they  have  suffered  the  spirit  of 
fervent  prayer  to  degenerate  into  mere  formality.     And  in- 
deed, where  there  is  no  fault  of  human  agency.    Satan  himself 
will  sometimes  suggest,  that  since  all  things,  under  the  divine 
government,  move  on  with  regularity,  and  in  the  manner  most 
conducive  to  the  good  of  the  universe,  there  is  little  need  of 
our  prayers  :  but  whatever  be  the  intermediate  source,  from 
whence  we  derive  such  a  conclusion,  we  may  be  assured, 
that  it  came  originally  from  the  enemy  of  our  souls.     A\  e 
are  to  approach  God,  in  prayer,  with  similar  feelings  to  those, 
wdiich  cliildren  have,  when  the}'  ask  favours  of  their  parents ; 
beheving  that  our  petitions  will  be  answered,  if  they  are  pre- 
sented, with  suitable  motives  and  affections  ;  and  are  consis- 
tent with  the  glory  of  God,  and  our  own  good.     The  scrip- 
tures, every  where  represent  prayer,  in  this  light ; — "  Ask  and 
it  shall  be  given  you,  seek  and  3^e  shall  find,  knock  and  it  shall 
be  opened  unto  you." — "  Or  what  man  is  there  of  you,  whom 
if  his  son  ask  bread  will  he  give  him  a  stone  ?  or  if  he  ask  a 
fish  will  he  give  him  a  serpent  ?     If  ye  then,  being  evil,  know 
how  to  give  good  gifts  unto  your  children,  how  much  more 
shall  yoiu'  Father  who  is  in  heaven  give  good  things  to  them 
that  ask  him."     We  are  to  use  that  same  gentle,  persevering 
importunity,  which  a  dutiful  child  would  use,  to  persuade  the 
parent.     Our  Lord,  in  instructing  his  disciples  how  to  pray, 
particularly  enjoins  importunity;  saying,  "  \\  Inch  of  you  shall 
nave  a  friend,  and  shall  go  unto  him  at  midnight,  and  shall 
say  unto  him,  Friend,  lend  me  three  loaves ;  for  a  friend  of 


THE    DUTY    OF    PRAYER.  161 

mine  in  his  journey  is  come  to  me,  and  I  have  nothing  to  set 
before  him.  And  he  from  within  shall  answer,  and  say, 
Trouble  me  not ;  the  door  is  now  shut,  and  my  children  are 
with  me  in  bed  :  1  cannot  rise  and  give  thee.  1  say  unto 
you,  though  he  will  not  rise  and  give  him  because  he  is  his 
friend  :  yet  because  of  his  importunity,  he  will  rise  and  give 
him  as  many  as  he  needeth."  And  1  say  unto  you.  Ask  and 
it  shall  be  given  you.  The  primary  object  of  prayer,  then,  is 
to  obtain  that,  which  we  request ;  a  secondary  object,  is  to 
induce  and  preserve  a  suitable  frame  of  mind.  "  In  all  things, 
by  prayer  and  supplication,  with  thanksgiving,  let  your  re- 
quests be  made  known  unto  God." 

The  time  which  it  is  suitable  to  occupy,  with  one  discourse, 
has  already  been  employed,  in  attempting  to  point  out,  the 
nature  and  object  of  prayer  ;  those  observations,  which  were 
to  have  been  made  on  the  manner,  and  the  occasions  of  prayer, 
are  reserved  for  another  opportunity.  But,  before  we  dismiss 
the  subject,  let  us  attend  to  one  inquiry.  To  whom  is  the 
injunction  in  our  text  applicable  ?  Whose  duty  is  it,  thus  to 
pray  ?  The  scriptures  leave  no  room  to  doubt.  It  is  the 
duty  of  every  rational  creature,  thus  to  pra3^  It  is  the  duty 
of  each  individual  in  this  assembly. — "  I  will  therefore  that 
men  pray  every  where,  lifting  up  holy  hands  without  wrath 
and  doubting." — Shall  sinners  be  exhorted  to  pray  ?  Yes  ; 
for,  says  Peter  to  the  avaricious  sorcerer ;  "  Repent  of  this  thy 
wickedness  and  pray  God,  if  perhaps  the  thought  of  thine 
heart  may  be  forgiven  thee  :  for  I  perceive  that  thou  art  in 
the  gall  of  bitterness  and  in  the  bond  of  iniquity."^  Then  let 
every  creature  pray ;  not  with  hypocritical,  unbelieving  hearts ; 
God  forbid  !  but  "  lifting  up  holy  hands,  without  wrath  and 
doubting." 


SERMON  XXII. 

THE   DUTY   OF   PRAYER. 

[second.] 

Phil.  iv.  6. — In  every  thing,  by  prayer  and  supplication,  with  thanksgiving,  let 
your  requests  be  made  known  unto  God. 

It  was  proposed,  in  the  former  discourse  on  this  text,  to 
point  out  the  nature ;  the  object ;  the  proper  manner,  and  the 
fit  occasions  of  prayer.'  The  two  first  only,  the  nature  and 
object  of  prayer  have  been  considered. — Five  principal  things ; 
adoration,  thanksgiving,  supplications  for  pardon,  petitions 
for  blessings,  offered  in  the  name  of  Christ,  were  shown  to 
constitute  the  nature  of  prayer  to  God :  the  obtaining  the 
immediate  object  of  petition,  its  primary ;  and  the  inducing 
and  continuing  a  suitable  temper  of  mind,  its  secondary  object. 
That  which  now  remains,  is  to  point  out  the  manner  and 
occasions  of  prayer. 

III.  As  to  the  manner. 

The  external  manner  has  great  influence  on  the  internal 
feelings.  The  soul  and  the  body  have  a  mutual  influence ; 
arising  from  that  intimate  relation  which  they  sustain  to  each 
other.  The  anguish  of  the  soul  impairs  the  health  of  the 
body ;  and  the  pains  of  the  body  have  a  tendency  to  depress 
the  soul.  The  attitude  of  the  body,  when  we  are  engaged 
in  prayer,  has  a  great  influence  on  the  mind.  The  kneeling 
posture  has  an  influence  to  produce  humility  and  reverence. 
The  haughty  cannot  kneel,  even  in  derision,  without  having 
feehngs  which  are  galling  to  their  pride.  An  erect,  firm 
position,  with  the  hands  elevated,  excites  earnestness ;  while 
an  easy,  careless  posture,  tends  to  indolence  of  mind.  This 
accords  with  the  experience  of  all;  and  must  be  seen  by 
every  attentive  observer.  The  position  of  the  body  then, 
while  we  are  engaged  in  prayer,  cannot  be  a  subject  unwor- 
thy of  our  attention. 

It  may  not  be  improper  here  to  make  a  few  remarks  on 
this  subject,  as  it  relates  to  publick  worship.  Nothing  can 
be  more  irreverent  than  that  lounging  upon  the  seats,  and 
that  listless  gazing  upon  the  audience,  which  is  sometimes 
seen,  in  our  worshipping  assemblies.  And  the  practice  of 
sitting  in  publick  prayer  is  irreverent,  unless  weakness  or 
infirmity  require  it.  1  f  we  had  a  suitable  sense  of  the  presence 
of  our  Saviour,  while  he  is  among  us,  should  we  not  rise, 


THE   DUTY   OF   PRAYER.  163 

when  we  address  him  ?  And  should  we  be  disposed  to  lounge 
upon  the  seats  or  to  gaze  upon  the  audience  ? — "  Ye  shall 
reverence  my  sanctuary,  Sciith  the  Lord." 

But  let  us  attend  more  particularly  to  the  manner  of  the 
exercise  itself. 

1.  Prayer  should  be  offered  in  faith.  "  Without  faith,  it  is 
impossible  to  please  him :  for  he  that  cometh  to  God  must 
believe  that  he  is,  and  that  he  is  a  rewarder  of  them  that 
diligently  seek  him." — "  Then  came  the  disciples  to  Jesus,  and 
said,  Why  could  not  we  cast  him  out?  And  Jesus  said  unto 
them,  Because  of  your  unbehef :  for  veril)^  I  say  unto  you,  if 
ye  have  faith  as  a  grain  of  mustard  seed,  ye  shall  say  to  this 
mountain,  remove  hence  to  yonder  place,  and  it  shall  remove ; 
and  nothing  shall  be  impossible  to  you." — "The  prayer  of 
faith  shall  save  the  sick." — Faith  is  in  some  sense  included  in 
the  very  nature  of  prayer ;  but  as  it  is  also  the  manner,  and 
a  very  important  subject,  1  propose  to  make  a  few  observa- 
tions on  it  in  this  place. 

When  we  appear  before  God,  to  offer  our  prayers,  we  must 
believe  not  only,  that  he  has  existence,  but  that  he  has  power 
and  willingness  to  grant  us  those  things  which  are  needful  for 
us.  So  that  when  we  pray  for  those  blessings,  which  he  has  de- 
clared to  be  necessary,  we  may  pray  with  confidence  that  we 
shall  be  heard  and  answered. — This  belief  of  his  power  and 
willingness  to  grant  our  requests,  must  not  be  the  offspring 
of  the  understanding  only ;  but  it  must  be  mixed  with  love. 
And  this  love  should  inspire  us  with  confidence  to  loray  for 
all  those  things,  which  we  suppose  would  be  for  our  benefit. 
Because  God  has  promised  to  bestow  on  those,  who  love 
him,  every  comfort,  that  would  prove  a  blessing  to  them. 
And  the  reason  why  Christians  should  always  say,  "  Not  as 
1  will,  but  as  thou  wilt,"  is,  they  know  not  what  is  best  for 
them.  They  are  prejudiced  by  sinful  propensities  :  they  are 
naturally  inclined  to  put  darkness  for  light,  and  light  for 
darkness.  If  Christians  knew  what  is  really  best  for  them, 
their  will  and  the  will  of  God  would  always  be  the  same. 
This  subject  is  of  great  practical  importance.  We  should 
never  approach  God,  in  prayer,  with  a  vague  belief,  that 
it  may  be  as  we  request,  or  may  not  be,  as  chance  shall 
direct.  This  is  infidelity  in  disguise,  and  is  greatly  offensive 
to  God.  "  They,  who  come  unto  God,  must  believe  that  he 
is,  and  that  he  is  a  rewarder  of  them  that  dihgently  seek  him ;" 
that  seek  him  with  delight,  with  love.  If  we  approach  God 
with  love,  and  have  confidence  in  his  power  and  goodness, 
we  shall  receive  that  for  which  we  pray,  if  it  would  be  con- 
ducive to  our  best  interest.  Let  us,  therefore,  come  boldly 
to  the  throne  of  grace,  that  we  may  obtain  mercy,  and 
find  grace  to  help  in  time  of  need. 


164  THE   DUTY   OP   PRAYER. 

2.  Prayer  should  be  offered,  with  a  hvely  sense  of  the  pres^ 
ence  of  God. 

God  is  every  where  present.  "  The  eyes  of  the  Lord  are 
in  every  place,  beholding  the  evil  and  the  good."  God  is 
especially  present  with  his  praying  children.  "  In  all  places, 
where  1  record  my  name,  1  will  come  unto  thee,  and  1  will 
bless  thee."  He  is  not  only  present  with  us,  in  our  publick 
assemblies  ;  but  in  our  secret  retirement.  "  But  thou,  when 
thou  prayest,  enter  into  thy  closet,  and  when  thou  hast  shut 
thy  door,  pray  to  thy  Father  which  is  in  secret,  and  thy  Fa- 
ther who  seeth  in  secret  shall  reward  thee  openly."  Then, 
when  we  pray  to  God,  we  should  remember  that  he  is  present 
with  us,  that  his  eyes  are  upon  us.  And  we  should  view 
him  by  faith.  A  realizing  sense  of  the  presence  of  God  is  the 
very  hfe  of  prayer.  Without  it  we  are  cold  and  hfeless,  io. 
our  petitions  ;  and  contract  many  absurd  and  sinful  habits. 
If  we  have  not  a  lively  sense  of  the  presence  of  God,  while 
we  are  engaged  in  prayer,  we  are  often  tempted  to  pray  to 
ourselves,  if  in  secret ;  or  to  the  audience,  if  in  pubhck.  Ab- 
surd as  it  is,  have  we  never  heard  a  minister  of  the  gospel 
harangue  his  audience  in  prayer  ?  or  expound  passages  of 
scripture  ?  Have  we  never  seen  parents,  when  engaged  in 
prayer,  more  solicitous  to  instruct  and  reprove  their  children 
and  servants,  than  to  obtain  the  divine  blessing  ?  And  have  we 
never,  in  secret  prayer,  seemed  rather  to  contemplate  past 
favours  and  to  view  our  future  prospects,  than  to  thank  God 
for  his  mercies  and  pray  for  his  blessing  1  Are  not  these 
absurd  and  sinful  habits  1  We  should  never  dare  thus  to 
transgress,  had  we  a  lively  sense  of  the  presence  of  God. 
Having  Jehovah  immediately  in  our  view,  adds  greatly  to 
the  fervour  and  sincerity  of  prayer :  and  consequently  to  its 
efficacy.  If  we  have  only  a  vague  idea,  that  God  exists 
somewhere ;  but  have  not  a  lively  sense  of  his  presence  with 
us,  our  affections  will  not  be  engaged ;  and  our  evil  passions, 
those  enemies  of  our  souls,  will  triumph.  David  felt  the 
importance  of  this ;  he  says,  "  I  have  set  the  Lord  always 
before  me  :  because  he  is  at  my  right  hand,  I  shall  not  be 
moved." 

3.  We  should  carefully  avoid  forming  in  our  imagination 
any  image  of  Jehovah.  We  should  contemplate  him,  as 
every  where  present,  filling  immensity.  We  should  feel  as 
the  rsalmist  felt,  when  he  said,  "  If  I  ascend  up  into  heaven, 
thou  art  there ;  if  I  make  my  bed  in  hell,  behold  thou  art 
there ;  if  I  take  the  wings  of  the  morning  and  dwell  in  the 
uttermost  parts  of  the  sea,  even  there  shall  thy  hand  lead  me, 
and  thy  right  hand  shall  hold  me.  If  I  say,  Surely  the  dark- 
ness shall  cover  me,  even  the  night  shall  be  hght  about  me." — 


THE   DUTY   OF   PRAYER.  165 

The  forming  a  representation  of  Jehovah,  in  the  imagination, 
so  far  from  being  an  assistance,  is  more  destructive  of  the 
spirit  of  prayer  than  that  vague  idea  of  the  divine  presence, 
which  has  been  described.  For  to  pray  to  an  image  for  the 
supply  of  our  wants,  is,  if  possible,  still  more  destructive  of 
fervour  and  sincerity,  than  to  pray  to  non-existence.  It  is 
this  disposition  to  pray  and  walk  by  sight,  and  not  by  faith, 
which  has  led  to  the  Romish  superstition,  and  the  heathen 
idolatr)^  Even  the  Jews,  whose  worship  was  performed  so 
much  by  tj^pes  and  representations,  had  no  representation  of 
Jehovah.  They  had  the  Holy  of  Holies,  in  which  was  the 
mercy  seat,  overshadowed  by  the  cherubim  ;  but  no  image 
of  Jehovah  sat  thereon. — If  we  form  any  idea  of  God,  but 
that  of  pure  spirit,  it  should  be  the  human  nature  of  Christ. 
That  we  should  form  that  representation  of  God,  in  our 
imagination,  is  not  only  proper,  butjt  is  often  very  desirable. — 
*'For  in  him  dwelleth  all  the  fulness  of  the  Godhead  bodily."' 
To  view  Christ,  clothed  with  majesty  and  smihng  with  love, 
walking  among  his  churches,  and  feasting  with  his  saints, 
greatly  enlivens  the  spirit  of  prayer.  Our  affections  more 
easily  centre  in  Christ;  because  he  has  assumed  human 
nature,  of  which  we  have  a  distinct  idea,  and  which  we  are 
accustomed  to  reverence,  to  love,  and  to  obey. 

4.  We  should  avoid  formal  arrangement  in  prayer ;  that 
is  formally  dividing  our  addresses  to  heaven,  into  the  several 
parts ;  thanksgiving,  confession,  and  petition.  These,  as  has 
been  shown,  in  a  former  discourse  on  this  subject,  should  be 
the  component  parts  of  every  prayer ;  but  without  the  for- 
mahty  of  a  separate  arrangement.  Formality  damps  the 
spirit  of  prayer.  We  should  pour  out  our  souls  before  God, 
with  ardour  of  affection,  and  earnestness  of  expression. 
The  scriptures  teach  us  to  approach  God,  in  a  manner  similar 
to  that,  in  which  affectionate  and  obedient  children  approach 
their  parents. — But  this  sentiment  is  rather  founded  on  the 
experience  of  praying  Christians,  than  on  any  direct  precept 
of  God's  word.  As  the  apostle  expresses  himself;  "I  speak 
this  by  permission  and  not  of  commandment." 

.5.  In  social  or  in  pubUck  prayer  we  should  not  be  greatly 
solicitous  about  diversity  of  expression  or  accuracy  of  style. 
Our  Saviour,  when  instructing  his  disciples  how  to  pray,  is 
desirous  of  inculcating  upon  them  a  modest  simplicity  of 
■manner,  as  well  as  humbleness  of  mind.  "  But  when  ye  pray, 
use  not  vain  repetitions,  as  the  heathen  do,  for  they  think, 
that  they  shall  be  heard  for  much  speaking."  So  that,  it  is 
not  the  quaint  repetition  of  short  sentences,  or  of  the  name  of 
Jehovah  ;  nor  much  speaking,  nor  diversity  of  expression  and 
elegant  language,  that  makes  the  prayer  acceptable  to  God, 

15 


166  THE    DUTY    OF   PRAYER. 

but  the  fervour,  humility  and  contrition  of  the  soul.  The 
humble  and  unadorned  prayer  of  the  pubhcan  was  accepted; 
while  the  haughty,  pompous  address  of  the  Pharisee  was 
rejected.  Religion  is  not  in  the  least  degree  beautified  by 
human  embellishment.  It  appears  most  lovely  in  its  own 
native  simplicity.  The  apostle  glories  in  his  not  having  mixed 
human  wisdom  and  refinement  with  the  religion  of  Jesus. 
He  says  to  the  Corinthians  ;  "  And  1  brethren,  when  1  came 
to  you,  came  not  with  excellency  of  speech  or  of  wisdom, 
declaring  unto  you  the  testimony  of  God  :  for  1  determined 
not  to  know  any  thing  among  you,  save  Jesus  Christ,  and  him 
crucified.'" — Both  reason  and  experience  must  teach  us  that 
solicitude  about  the  manner,  destroys  the  spirit  of  prayer  ;  that 
solicitude  to  use  diversity  of  expression  and  accuracy  of  style 
must  divert  the  attention  from  God  and  the  wants  of  the  soul. 
And  Christians  are  greatly  offended,  when  he,  who  leads  their 
devotions,  is  thus  solicitous  about  his  words  and  expressions. 
The  praying  soul  desires  to  be  borne  on  the  wings  of  prayer 
up  to  the  mercy  seat :  and  not  to  be  compelled  by  the  solici- 
tude of  the  speaker,  to  employ  itself  in  criticising  his  perform- 
ance. Prayer  is  most  refreshing  to  the  soul,  when  the  medium 
through  which  it  is  conveyed,  is  least  observed.  The  medium 
through  which  we  look  should  be  transparent,  so  as  not  to 
arrest  the  sight ;  else  the  object  we  would  discern,  is  obscured. 
So  the  eye  of  faith,  cannot  see  God,  through  the  medium  of 
a  studied,  adorned,  and  pompous  prayer. 

And  here,  I  cannot  avoid  noticing  an  errour,  which  is  very 
prevalent  in  our  country.  The  person,  who  leads  the  devo- 
tions of  a  circle,  or  of  an  assembly,  is  considered  rather  as 
making  a  prayer,  than  as  praying ;  and  those  who  are  present 
as  having  no  other  concern,  than  to  hear  what  is  said.  Ac- 
cordingly, we  frequently  hear  the  observation,  that  such  a 
person  made  an  excellent  prayer  ;  and  those,  who  have  cor- 
rect views  of  the  subject,  sometimes  use  the  expression.  Now 
if  a  prayer  is  remarkable  on  account  of  its  rhetorical  figures 
or  elevation  of  style,  it  is  so  far  defective  ;  but  if  it  is  thus 
composed,  with  a  view  to  attract  the  attention  to  its  elegance, 
it  is  an  abomination  in  the  sight  of  the  Lord. — And  if  the 
observation  is  founded  on  the  apparent  fervour  and  sincerity 
of  the  prayer,  it  is  an  evidence,  that  we  were  rather  seeing 
others  pray,  than  praying  ourselves.  If  we  had  been  adopting 
the  petitions,  which  were  ofiered,  and  had  got  near  to  the 
throne  of  grace,  our  hearts  would  be  filled  with  silent  joy, 
and  no  criticisms  would  be  made  upon  the  performance. 
But, 

6.  We   should  carefully  avoid   all    affectation  in  prayer. 
Affectation  is  a  species  of  hypocrisy.     It  is  an  attempt  to 


THE    DUTY    OF   PRAYER.  167 

exhibit  to  the  view  of  others,  an  appearance  of  some  excel- 
lence, whose  reahty  we  do  not  possess.  Then  any  affecta- 
tion in  prayer,  is  "  drawing  nigh  to  God,  with  the  hps,  while 
the  heart  is  far  from  him.''  That  kind  of  affectation,  which 
is  the  most  injurious,  is  the  affectation  of  fervour  and  feeling. 
The  affectation  of  feeling  commonly  degenerates  into  a  mo- 
notonous, plaintive  sound,  calculated  to  deceive  him,  who 
directs  the  devotions,  and  to  disgust  or  stupify  those,  who 
would  join.  He  who  leads  soon  mistakes  it  for  real  fervour, 
and  so  neglects  to  discipline  his  cold  heart  and  to  bring  it  to 
tlie  w^ork.  And  they,  who  would  join,  are  either  disgusted, 
by  the  direct  opposition  of  the  sound  to  the  sense,  or  lulled  into 
insensibility  jjy  the  undistinguishing  monotony. — There  is  an 
affectation  of  zeal  and  earnestness,  which  is  often  prejudicial 
to  real  devotion.  This  is  manifested  by  an  extraordinary  and 
often  painful  loudness  of  the  voice ;  sometimes  accompanied 
with  vehement  gestures.  This  manner  of  addressing  God, 
is  very  severely  censured,  by  the  prophet  Elijah.  He  reproves 
the  prophets  of  Baal,  for  their  false  zeal,  with  the  most  pun- 
gent irony,  that  words  can  express.  Wliile  they  were  crying 
and  leaping  upon  the  altar,  which  they  had  made,  "  Elijah 
mocked  them  and  said,  Cry  aloud,  for  he  is  a  god ;  either  he  is 
talking,  or  he  is  pursuing,  or  he  is  in  a  journey,  or  peradventure 
he  sleepeth  and  must  be  awaked.''  How  absurd  is  this  idea, 
that  God  has  need  to  be  aroused  by  a  noise,  before  he  will 
attend  to  his  concerns !  And  how  indecent,  to  exhibit  the 
appearance  of  such  a  design !  As  if  we  supposed  that  God 
was  engaged  in  conversation  and  must  be  interrupted ;  or 
was  in  a  journey  and  must  be  stopped  ;  or  was  pursuing,  in 
the  chase,  and  must  be  arrested ;  or  was  asleep,  and  must  be 
awaked. 

The  observations  which  were  to  be  made  on  the  occasions 
of  prayer,  are  reserved  for  some  future  opportunity. 

The  subject  will  be  closed,  whh  a  few  remarks  on  the 
preparation  which  is  necessary  for  prayer. — Many  persons, 
and  perhaps  some  who  are  now  present,  utterly  reject  the 
idea  that  any  preparation  is  necessary.  They  reject  it  on 
the  ground,  that  the  Holy  Spirit  endites  their  petitions  for 
them.  But  they  do  not  reflect,  that  the  Holy  Spirit  previously 
prepares  the  heart,  as  a  means  of  producing  sincere  and 
fervent  prayer.  The  scriptures  assert,  that  there  is  not  only 
'.the  answer  of  the  tongue,  from  the  Lord;  but  also  the 
preparations  of  the  heart.'  And  the  preparations,  thus  in- 
duced, are  said  to  be  our  preparations,  because  we  are  active 
in  them.  "  If  thou  prepare  thine  heart,  and  stretch  out 
thine  hands  towards  him  ;  if  iniquity  be  in  thine  hand  put  it 
far  away,  and  let  not  wickedness  dwell  in  thy  tabernacles. 


168  THE    DUTY    OF   PRAYER. 

For  then  shalt  thou  hft  up  thy  face  without  spot ;  yea,  thou 
shalt  be  steadfast  and  shalt  not  fear." — A  httle  reflection  must 
teach  us,  that  some  preparation  previous  to  engaging  in  the 
duty  of  prayer  is  necessary.  Shall  we  come  into  the  presence 
of  Jehovah,  without  recollecting,  what  are  our  sins,  what  have 
been  our  blessings ;  or  what  are  our  desires  ?  \\e  should  think 
the  conduct  of  the  person  very  reprehensible  and  absurd,  who, 
when  about  to  ask  favoui^  of  an  earthly  benefactor,  should 
approach  him  without  knowing  for  what  he  was  to  ask. — 
The  Christian  should  approach  God  in  prayer,  with  his  heart 
filled  with  sorrow  for  his  sins,  thankfulness  for  his  blessings, 
and  with  holy  desires  and  heavenly  love. — "  Finally,  my  bre- 
thren, let  us  lay  aside  all  vain  show  and  hypocrisy,  and  let 
us  worship  the  Lord  with  simplicity  and  godly  sincerity  ;  that 
our  prayer  may  come  up  before  him  as  incense,  and  tlie  lifting 
up  of  our  hands  as  the  evening  sacrifice.'" 


SERMON  XXllI. 

THE   DUTY   OF    PRAYER. 

^  [third.] 

Phil.  iv.  6. — In  every  thing,  by  prayer  and  supplication,  with  thanksgiving,  let 
your  requests  be  made  known  unto  God. 

The  two  former  discourses  on  this  text,  it  may  be  perhaps 
recollected,  were  designed  to  point  out  the  nature,  object,  and 
manner  of  prayer :  that  adoration,  thanksgiving,  supplica- 
tions for  pardon,  petitions  for  blessings,  offered  in  the  name 
of  Christ,  constitute  the  nature  of  prayer  ;  that  the  obtaining 
the  thing  sought,  and  the  inducing  a  suitable  disposition  of 
heart  is  its  object :  that  it  should  be  offered  in  faith,  with 
a  lively  sense  of  the  presence  of  God,  without  forming,  in  the 
imagination,  any  image  of  Jehovah,  except  occasionally 
the  human  nature  of  Christ ;  without  formal  arrangement, 
without  anxiety  about  diversity  of  expression  or  accuracy 
of  style,  and  without  affectation. 

Your  attention  is  now  to  be  called  to  the  last  particular. 

IV.  The  occasions  of  prayer — "  In  every  thing,  by  prayer 
and  supplication,  with  thanksgiving,  let  your  requests  be  made 
known  unto  God." 

Before  we  enter  on  the  subject,  let  us  each  resolve,  that 
whatever  we  find  to  b&  a  proper  occasion  of  prayer,  shall 
excite  us  to  the  performance  of  that  duty,  whenever  the 
occasion  shall  occur.  Unless  we  make  such  a  resolution  and 
by  God's  blessing  do  carry  it  into  effect,  it  is  in  vain  for  us 
to  investigate  the  subject.  But  if  we  are  enabled,  at  this 
time  to  learn  our  duty,  and,  in  future,  do  conduct  according 
to  it,  the  most  salutary  effects  will  follow. — If  we  are  convin- 
ced that  certain  providences  of  God,  or  certain  seasons,  furnish 
suitable  occasions  for  prayer,  those  who  love  to  pray,  can 
never  suffer  them  to  pass  unimproved  without  remorse  of  con- 
science. When  the  practice;  of  praying,  on  certain  occasions, 
becomes  habitual,  the  recurrence  of  the  occasion  reminds  us 
of  the  duty  :  and  those,  who  love  to  pray,  will  find,  that  it  is  as 
necessary  to  their  comfort,  and  happiness,  that  they  should 
perform  that  duty  on  such  occasions,  as  that  they  should 
receive  their  daily  food.  It  is  the  food  of  their  souls,  and 
they  cannot  possess  life  and  activity  without  it.  And  when 
such  is  our  habitual  practice  of  the  duty,  and  delight  in  it ; 
the  blessing  of  God's  Spirit  will  descend  upon  us,  "  as  the 

15* 


170  THE   DUTY   OF   PRAYER. 

dew  of  Hermon ;  as  the  small  rain  upon  the  tender  herb,  and 
the  showers  upon  the  grass. 

Every  capacity,  in  which  we  exist,  furnishes  occasions  of 
prayer.  Our  existence  as  a  nation,  state,  town,  society, 
churches  ;  as  families  and  as  individuals,  demands  our  prayers 
in  each  capacity.  In  each  of  these  conditions  we  commit  sin, 
receive  blessings,  and  need  mercies.  Our  sins  as  a  nation 
should  be  confessed  in  that  capacity ;  our  blessings  acknow- 
ledged, and  our  petitions  offered.  And  so  of  each  relation, 
which  we  sustain. 

1.  We  are  to  pray  as  a  nation. — God  appointed  ordinances 
for  his  people  Israel,  which  they  were  to  observe,  as  a  nation ; 
they  were  to  fast  and  pray,  and  keep  the  feast  of  the  passover, 
in  that  capacity.  This  feast  could  not  be  observed,  in  after 
generations,  in  any  other  than  in  a  national  capacity.  They 
could  not  keep  the  passover,  in  commemoration  that  the  de- 
stroying angel  had  passed  over  t'sem  as  individuals,  for,  at  the 
time  of  that  event,  they  were  not  in  existence ;  but  it  was  to 
manifest  their  gratitude  for  the  mercy  of  God,  which  had  been 
exercised  towards  their  nation  at  a  former  period.  The 
practice  of  national  prayer  is  recognised  by  Solomon,  at  the 
dedication  of  the  temple. — "When  thy  people  Israel  be 
smitten  down  before  the  enemy,  because  they  have  sinned 
against  thee,  and  shall  turn  again  to  thee,  and  confess  thy 
name,  and  pray  and  make  supplication  unto  thee,  in  this  house, 
then  hear  thou  in  heaven,  and  forgive  the  sin  of  thy  people 
Israel."  But  the  duty  of  national  prayer  was  not  to  be  con- 
fined to  the  Israelites  ;  it  is  enjoined  on  all  nations.  "  Happy 
is  that  people  whose  God  is  the  Lord."  When  the  scriptures 
enjoin  the  duties  of  religion,  on  nations,  they  no  not  so  much 
refer  to  the  individuals  composing  a  nation,  as  to  the  nation 
in  its  publick  capacity.  We  find  from  the  scriptures,  and 
our  own  observation  confirms  it,  that  God  sends  prosperity 
or  adversity  upon  a  nation  according  to  the  character  of  its 
rulers,  rather  than  the  character  of  the  majority  of  the  people. 
In  elective  governments,  the  character  of  the  rulers  will 
correspond  with  that  of  a  majority  of  the  people ;  so  that 
we  cannot  readily  perceive  whether  such  nations  are  re- 
warded according  to  the  character  of  the  government,  or 
that  of  the  people.  But  in  hereditary  governments,  the  fact 
may  be  clearly  illustrated.  Look  at  the  nation  of  the  Jews. 
When  they  had  wicked,  prayerless  kings,  to  rule  over  them, 
the  judgments  of  God  followed  them;  but  the  reign  of  pious 
kings  was  marked  with  the  continual  blessing  of  God. 
Though  God  does  not  act  without  regard  to  the  character 
and  conduct  of  the  people,  in  the  dispensations  of  his  provi- 
dence towards  them ;  yet  it  cannot  be  supposed,  that  their 


THE    DUTY    OF   PRAYER.  171 

general  character  could  be  so  suddenly  changed. — But  we 
can  arrive  at  the  conclusion  in  a  shorter  way :  Saith  the 
Scriptures — "  When  the  righteous  are  in  authority  the  people 
rejoice ;  but  when  the  wicked  bear  rule  the  people  mourn." 
But  to  apply  the  subject  to  ourselves — Are  we,  in  our  national 
capacity,  a  praying  people  ?  Let  us  not  examine  this  subject 
as  party  pohticians,  but  as  worshippers  of  God ;  as  those 
who  must  answer  lor  their  conduct  before  the  judgment  seat. 
To  begin  at  the  summit — Is  the  chief  ruler  of  our  nation  a 
man  of  prayer  1  a  man,  who  bears  this  people  before  the  throne 
of  grace ;  supplicating  the  blessing  of  God  upon  them,  and 
praying  for  the  guidance  of  his  Spirit.  Charity  would  hope, 
that  he  is ;  but  the  inquiry  is  a  suitable  one,  for  those,  who 
must  give  an  account.  And  what  is  the  character  of  the  mem- 
bers of  congress  1  are  they  men  of  prayer  ?  Some  we  trust 
there  are,  who  are  not  strangers  at  the  throne  of  grace  :  but 
how  many  are  there,  who  openly  scoff  at  religion ;  and  fill 
the  publick  prints  with  irreverent  appeals  to  the  scriptures, 
and  ridiculous  parodies  upon  them.  But  some  may  be  ready 
to  say,  what  have  we,  an  individual  congregation,  to  do  with 
the  character  and  conduct  of  our  rulers  (  \Ve  have  nothing 
to  do  with  them  in  their  individual  capacity  ;  but  as  rulers  of 
this  nation,  their  sins  are  our  sins,  and  we  are  accountable 
for  them.  Have  we  no  voice  in  electing  them  ?  then  let  us 
choose  men  of  prayer  ;  fearers  of  God,  and  haters  of  iniquity. 
If  we  neglect  this  evident  duty,  we  have  reason  to  expect 
that  the  judgments  of  heaven  will  follow  us. 

2.  We  are  to  pray  as  a  state. 

We  transgress  as  a  state  ;  we  need  blessings  as  a  state ; 
therefore,  we  should  pray  as  a  state.  But  how  can  our  sins 
be  confessed,  in  that  capacity,  and  our  petitions  be  offered  ; 
but  through  the  medium  of  those,  who  transact  our  state  con- 
cerns. For  instance  ;  we  have  a  law  to  enforce  the  observ- 
ance of  the  sabbath  ;  but  it  has  scarcely  the  shadow  of  a 
sanction  ;  is  rarely  executed,  and  is  violated  by  the  members, 
both  of  the  legislative  and  executive  departments.  Christians 
have  become  sensible,  that  such  manifest  indignity  paid  to  the 
institution  of  the  sabbath,  must  be  highly  offensive  to  God  ; 
but  what  can  they  do,  they  may  appoint  a  fast  and  call  a 
solemn  assembly,  and  they  may  mourn  for  their  own  sins,  in 
appointing  such  rulers ;  but  God  will  not  accept  their  peni- 
tence for  the  sins  of  others. 

3.  We  are  to  pray  as  a  town. 

The  proof,  that  prayer  is  a  duty  in  this  capacity  is  of  the  same 
general  nature  as  the  preceding  ;  that  we  receive  blessings, 
have  wants,  and  do  transgress  in  this  capacity.  In  the  pubhck 
proceedings  of  our  towns  there  is  not  the  least  semblance  of  re- 


172  THE    DUTY   OF   PRAYER. 

ligion ;  either  in  the  choice  of  the  officers,  or  in  the  conducting 
of  the  meetings.  Piety  is  not  considered  a  necessary,  or  even 
desirable,  quahfication  for  an  office  ;  and  the  meetings  are 
conducted  without  even  the  formahty  of  prayer.  Such  irreg- 
ularity and  abominable  wickedness  as  is  seen,  at  these  publick 
meetings,  calls  for  the  correcting  hand  of  the  Almighty.  And 
we  have  reason  to  believe,  that  his  wrath  will  be  poured  out 
upon  this  nation. 

4.  We  are  to  pray  as  a  society. 

It  will  be  unnecessary  to  occupy  the  time,  in  proving,  that 
our  existence  in  this  capacity,  furnishes  occasions  of  prayer: 
The  constant  practice  of  the  apostles  and  primitive  churches 
is  sufficient  authority.  But  let  us  inquire  how  we  as  a  society 
may  discharge  this  duty,  most  acceptably  to  (jod,  and  most 
to  our  edification.  The  prayers  of  a  society,  in  their  publick 
capacity,  are  endited  by  the  minister,  in  their  presence ;  and 
offered  b}^  him,  as  their  representative  in  their  absence.  How 
important  then,  that  their  minister  should  be  a  man  of  prayer  ; 
onC;  who  is  in  favour  with  God,  and  has  an  interest  at  the  throne 
of  grace.  If  you  were  about  to  employ  an  agent  to  transact 
some  important  concern,  would  you  not  choose,  that  he  should 
be  acquainted  with  the  business,  on  which  you  w^ere  to  send 
him,  one  v^'ho  was  a  favourite  with  those,  with  whom  it  was 
to  be  transacted  ?  And  should  you  not  be  equally  solicitous, 
when  you  are  about  to  employ  an  ambassador  to  the  court 
of  heaven  ?  What  a  severe  judgment  it  is,  upon  a  society, 
to  have  their  devotions  led  by  a  prayerless  minister!  It  may 
strike  some  with  surprise  that  it  should  be  supposed,  that  there 
can  be  a  prayerless  minister  ;  but  such  there  may  be  ;  and 
some  such  we  have  reason  to  believe  there  are  ;  those,  on 
whose  performance,  every  pious  mind  can  read  the  inscription, 
"  To  the  unknown  God."  And  how  great  the  dishonour  and 
the  loss,  that  when  ministers  of  other  societies,  meet  at  the 
throne  of  grace,  yours  should  be  unrepresented  there. 

Here  1  cannot  avoid  noticing  an  eriour,  which  has  become 
very  prevalent.  Prayer,  as  a  part  of  publick  worship,  is  very 
generally  considered  as  a  duty  of  minor  importance  ;  as  a 
thing,  by  the  by.  The  sermon  is  set  up,  as  the  great  object ; 
and  is  permitted  to  eclipse  every  thing  else.  Ihe  object  of 
our  assembling  should  be,  to  worship  God ;  and  the  object 
of  the  sermon  should  be,  to  teach  us  how  we  shall  worship 
him  most  acceptably,  and  serve  him  most  faithfully.  Then, 
the  worship  is  the  object ;  and  the  sermon  is  only  to  teach 
us  how  to  perform  it  aright.  When  a  minister  is  to  be  called, 
the  question  generally  is — Can  he  preach  a  good  sermon  ? 
but  rarely  ever — Is  he  a  man  of  prayer  ( 

It  may  be  proper  to  notice,  in  this  place,  the  propriety  and 


THE    DUTY    OF   PRAYER.  173 

duty  of  prayer,  in  lesser  societies ;  in  circles  of  religious  friends. 
It  is  highly  important,  that  religious  people  should  often  meet 
together,  to  pray  and  converse  about  the  concerns  of  their 
souls.  "  Then  they  that  feared  the  Lord,  spake  often  one 
to  another ;  and  the  Lord  hearkened  and  heard  it :  and  a 
book  of  remembrance  was  written,  before  him,  for  them  that 
feared  the  Lord,  and  that  thought  upon  his  name.'"  The 
disciples  used  frequently  to  assemble  after  the  crucifixion  of 
their  Lord,  to  commune  with  each  other ;  even  when  they 
were  obliged  to  conceal  themselves,  for  fear  of  the  Jews. — • 
'•  Then  the  same  day,  at  evening,  being  the  first  day  of  the 
week,  when  the  doors  were  shut,  where  the  disciples  were 
assembled  for  fear  of  the  Jews,  came  Jesus  and  stood  in  the 
midst,  and  saith  unto  them.  Peace  be  unto  you.'" — "  And  after 
eight  days  again  his  disciples  were  within,  and  Thomas  with 
them.  Then  came  Jesus,  the  doors  being  shut,  and  stood  in 
the  midst,  and  said.  Peace  be  unto  you."  It  is  a  happy  meet- 
ing ;  a  soul  refreshing  interview,  when  Christians  are  assem- 
bled for  prayer,  and  Christ  appears  in  the  midst,  and  says. 
Peace  be  unto  you. 

There  were  associations  of  females,  in  the  time  of  the 
apostles,  who  frequently  assembled  for  prayer.  These  pious 
exertions  were  commended  and  encouraged  by  the  apostles. 
"  And  on  the  sabbath  we  went  out  of  the  city  by  a  river  side, 
where  prayer  was  wont  to  be  made  ;  and  we  sat  down  and 
spake  unto  the  women,  which  resorted  thither."  Paul,  ad- 
dressing a  faithful  fellow-labourer,  says  "  I  beseech  you  true 
yoke-fellow,  help  those  women,  who  laboured  with  me  in  the 
gospel." 

5.  Me  are  to  pray  as  a  church. 

Any  thing,  which  regards  them,  as  a  body,  should  be  the 
subject  of  their  prayers  in  that  capacity.  In  proof  of  this  we 
have  the  example  of  the  primitive  church.  "  Peter,  therefore, 
was  kept  in  prison  ;  but  prayer  was  made  without  ceasing  of 
the  church  unto  God  for  him." — But  lest  the  subject  should 
again  exceed  our  limits ;  let  us  proceed  to  those  pomts,  which 
were  the  more  immediate  object  of  the  discourse. 

6.  We  are  to  pray  as  families. 

Every  person,  who  is  the  head  of  a  family,  should  resolve, 
with  Joshua,  "  As  for  me  and  my  house,  we  will  serve  the 
Lord." — "David  returned  to  bless  his  house."  Besides  the 
obligation  imposed,  by  the  testimony  of  scripture,  on  this 
subject ;  the  salutary  influence,  which  stated  family  prayer 
has,  on  the  mind  of  children  and  domesticks,  should  be  a 
sufficient  motive  to  the  performance  of  the  duty. — It  inspires 
their  mind  with  respect  for  the  head  of  the  family,  which  is 
essential  to  good  order ;  it  inspires  their  mmd  with  respect 


274  THE   DUTY   OF   PRAYER. 

for  [religion,  which  is  the  first  step  towards  the  attaining-  of 
its  spirit ;  or,  more  properly,  it  is  that  which  is  induced  by 
tlie  Spirit  of  God,  before  the  heart  is  rep^enerated. — It  also 
affords  them  an  opportunity  of  offering  their  own  prayers, 
which  God  by  his  Spirit  may  enable  them  to  do ;  assisting 
them  to  appropriate  to  themselves  the  petitions,  which  are 
offered  in  their  hearing,  and  enabling  them  to  adopt  them  as 
tlieir  own. — The  seasons  most  suitable  are  morning  and 
evening.  In  the  morning,  that  we  may  thank  him  for  the 
preservation  of  our  life,  through  the  night,  and  supplicate  his 
blessing  upon  us  during  the  day.  We  should  pray  at  even- 
ing, that  we  may  confess  the  sins  of  the  day ;  be  thankful  to 
God  for  its  blessings,  and  pray  that  his  protection  may  be 
afforded  us,  in  the  silence  of  the  night.  They,  who  neglect 
the  duty  of  family  prayer,  sin  against  God,  wound  their  own 
souls,  and  deprive  their  families  of  an  important  privilege. 

7.  We  are  to  pray  as  individuals. — "  But  thou,  when  thou 
prayest,  enter  into  thy  closet,  and  when  thou  hast  shut  thy 
door,  pray  to  thy  Father  which  is  in  secret,  and  thy  Father 
who  seeth  in  secret,  shall  reward  thee  openly."  David  prayed 
morning,  and  evening,  and  at  noon.  Daniel  prayed  three 
times  a  day.  The  apostles  and  primitive  Christians,  lived  in 
the  habitual  practice  of  secret  prayer.  But  what  should 
most  influence  our  conduct ;  our  Saviour,  who  has  set  us  an 
example,  that  we  should  walk  in  his  steps,  lived  a  life  of  con- 
stant communion  with  God.  All,  who  are  acquainted  with 
the  scriptures,  must  be  convinced,  that  secret  prayer  is  a 
duty  incumbent  on  us :  but  Christians  themselves,  who  have 
experienced  the  benefit  of  secret  devotion,  have  need  to  be 
often  reminded  of  their  duty,  and  to  be  quickened  in  the  per- 
formance of  it.  The  adversary  knows  well  the  efficacy  of 
secret  prayer ;  his  mahcious  plans  have  often  been  defeated 
by  it,  and  his  strong  holds  been  shaken  to  their  foundation. 
His  safety  requires,  that  Christians  should  be  prevented  from 
employing  it ;  and  he  uses  every  effort  to  wrest  it  from  them. 
Accordingly,  we  find,  that  there  is  no  kind  of  prayer,  to  which 
the  natural  heart  is  so  much  opposed,  as  to  that  of  secret 
prayer.  The  Christian  may  pray  in  publick,  and  in  his  fami- 
ly, with  comparatively  little  temptation  to  neglect  the  duty ; 
but  it  is  otherwise  with  his  secret  devotions.  He  rises  in  the 
morning,  and,  because  of  some  important  affair,  which  he 
may  suppose  demands  his  first  attention,  the  duty  is  neglected 
for  the  present ;  and  when  once  engaged  in  his  temporal  con- 
cerns, one  demand  after  another  is  made  upon  his  time,  until 
the  season,  which  he  has  usually  allotted  is  past,  and  the  ad- 
versary has  effected  his  purpose.  1  say  the  season,  which  he 
has  allotted;  for  every  one  ought  to  have  such  a  season. 


i 


THE   DUTY   OF   PRAYER.  175 

The  Christian,  who  has  no  stated  seasons  for  secret  prayer, 
is  one  who  greatly  neglects  the  duty. 

Finally. — "  In  every  thing,  by  prayer  and  supplication,  with 
thanksgiving,  let  your  requests  be  made  known  unto  God." 
Every  sin  that  we  commit,  every  blessing  we  receive,  and 
every  favour,  which  we  need  m  either  of  these  capacities, 
furnishes  an  occasion  of  prayer.  Then  pray  in  your  closets ; 
pray  in  your  famihes ;  pray  in  your  circle  of  religious  friends ; 
pray  in  your  church;  pray  as  a  society;  "pray  always." 


SERMON  XXIV. 

THE  OFFICE  WORK  OF  THE  HOLY  SPIRIT. 

[first.] 
Ephbsians  ii.  18. — We  have  an  access,  by  one  Spirit,  unto  the  Father. 

While  we  view  Jehovah  as  the  one  supreme,  the  sole 
proprietor  of  heaven,  and  of  earth ;  and  while  we  worship 
him,  as  the  one  only  hving  and  true  God,  we  should  be  care- 
fill  that  we  do  not  lose  sight  of  that  peculiar  mode  of  his 
existence ;  three  persons  in  one  God :  and  that  we  ascribe 
equal  honour  to  the  Father,  the  Son,  and  the  Holy  Spirit. 
Forming  our  opinion,  from  the  prayers  of  Christians,  and 
from  other  religious  productions  of  the  present  day,  we  have 
some  reason  to  conclude,  that  the  blessed  Spirit  does  not 
occupy  a  place  in  our  souls,  equal  in  importance,  to  that, 
which  we  assign  to  the  Father,  and  the  Son ;  that  we  do  not 
discern,  with  sufficient  clearness,  the  appropriate  duties  of  his 
office ;  and  that  we  do  not  feel,  with  sufficient  interest,  the 
importance  of  his  work. — Some  enthusiastically  ascribe  their 
religious  speculations,  their  supposed  new  discoveries,  the 
sudden  impulses  given  to  their  inclinations,  their  forebodings, 
and  their  dreams,  to  the  immediate  inspiration  of  the  Holy 
Spirit :  apparently  unconscious,  that  although  the  Holy  Spirit 
May,  and  often  does,  thus  influence  the  mind,  that  yet  those 
views  and  impressions  may  arise  solely  from  the  instigation 
of  the  adversary. — Others  expect  far  too  little,  from  the 
influence  of  the  Spirit ;  and  refuse  to  ascribe  to  him  those 
operations,  which  bear  evident  marks  of  the  divine  hand. — 
And  there  are  some,  who  deny  his  personality;  disbelieve, 
that  he  is  in  any  respect  distinct  from  the  Father,  or  has  any 
separate  agency.  So  different  are  the  views,  and  so  opposite 
are  the  opinions,  respecting  the  Holy  Spirit,  which  are  enter- 
tained by  those,  who  profess  the  same  religion — the  religion 
of  Jesus  Christ — and  so  vague  and  undefined  are  the  icteas 
of  those,  who  cordially  receive  the  doctrine  of  the  Trinity. 
And  wherefo're  is  this  ?  are  not  the  character  and  offices  of 
the  Holy  Spirit,  clearly  defined  in  the  word  of  God  ?  And 
does  not  Christian  experience  sanction  those  representations  ? 
Those  vague  ideas  are  evidently  owing  to  the  want  of  suitable 
research ;  and  those  discordant  views  are  owing,  partly  to 
the  different  theories  of  religion,  which  are  embraced ;  but 


OFFICE  WORK  OF   THE  HOLY  SPIRIT.  177 

principally  to  the  discordant  affections  and  interests,  which 
influence  mankind.  Surely  it  is  highly  necessary,  that  we 
should  have  correct  ideas  of  the  olifice  work  of  the  Holy 
Spirit,  else  we  cannot  place  suitable  reliance  on  him,  or  know 
how  properly  to  address  him.  Then  let  us,  with  humble 
reverence,  search  for  his  excellencies ;  depend  on  his  aid,  and 
give  him  that  worship  and  glory,  which  are  his  due. 

The  proposition  contained  in  the  text  is — We  have  access 
to  the  Father,  b}'^  the  Holy  Spirit. — "  We  have  an  access  by 
one  Spirit  unto  the  Father." 

I.  It  is  the  Spirit,  that  restrains  mankind  from  sin. 

The  three  persons  in  the  sacred  Trinit3^  have  each  his 
appropriate  part,  in  the  work  of  saving  fallen,  sinful  man. 
The  influencing  the  heart  and  fitting  the  soul  for  heaven,  is 
the  work  which  is  assigned  to  the  Holy  Spirit. — "  No  man 
can  say  that  Jesus  is  the  Lord,  but  by  the  Holy  Ghost. ■" — 
"  Except  a  man  be  born  of  water,  and  of  the  Spirit,  he  cannot 
enter  into  the  kingdom  of  God." — "  God  hath  sent  forth  the 
Spirit  of  his  Son  into  your  hearts." — The  restraining  mankind 
from  the  full  exercise  oftheir  propensity  to  sin,  is  a  part  of  the 
work,  which  the  Holy  Spirit  undertakes  to  perform.  These 
restraints  are  what  is  called  by  divines  the  common  influences 
of  the  Spirit.  These  influences  are  enjoyed,  in  a  greater  or 
less  degree,  by  all  mankind,  with  few  or  no  exceptions. 
Probably  there  are  none,  who  are  wholly  given  up  to  God 
and  left  to  follow  their  evil  propensities,  without  restraint. 
"  The  wrath  of  man  shall  praise  thee,  and  the  remainder  of 
wrath  wilt  thou  restrain."  These  are  called  common  influ- 
ences, partly  because  of  their  general  prevalence  ;  but  prin- 
cipally, to  distinguish  them,  from  the  regenerating,  sanctifying, 
and  comforting  influences  of  the  Spirit,  which  are  afforded 
oiily  to  the  children  of  God.  The  means,  which  the  Spirit 
uses  to  impose  these  restraints  are  numerous. — The  influence 
of  education  is  very  great.  Those,  who  have  been  trained 
up  in  moral  habits ;  taucrht  to  reverence  the  character  and 
institutions  of  God,  and  to  3'ield,  though  it  were  only  an 
external  respect  to  his  commands,  are  not  suddenly  brought 
into  a  course  of  abandoned  practices,  or  easily  led  astray, 
from  the  path  which  they  have  been  accustomed  to  pursue. 
Those  deep  impressions,  which  are  made  on  tender  minds, 
are  not  effaced,  but  by  the  decay  of  time,  the  frequent  assaults 
of  temptation,  and  the  numerous  impressions  of  a  different 
character,  which  are  afterwards  made.  And  though  an  in- 
dividual, thus  educated,  may  have  got  far  astray,  into  vicious 
courses,  yet  there  is  a  foundation  left,  for  serious  admonition. 
The  remembrance  of  early  instructions  will  give  a  keen  edge 
to  the  remonstrances  of  conscience.     And  these  influences, 

16 


178  OFFICE  WORK  OF  THE  HOLY  SPIRIT. 

of  a  religious  education,  must  be  ascribed  primarily  to  the 
teachings  of  the  Holy  Spirit. — ^The  restraint,  which  pious 
example  imposes  on  mankind  is  great.  The  Christian  char- 
acter is  revered  by  all  classes  of  men.  Although  the  peculiar 
doctrines  of  the  gospel,  which  are  the  hfe  of  the  Christian 
religion,  are  disliked  by  unregenerate  men ;  and  the  distin- 
guishing traits  of  the  Christian  character,  are  sometimes  made 
the  subject  of  ridicule  ;  yet  every  person  has  a  respect  for 
religion.  The  Christian  character  has  great  influence,  in 
forming  the  manners  and  habits  of  mankind.  The  religion 
of  Christ,  commends  itself  to  every  man's  conscience.  Even 
the  devotee  to  vice,  has  a  secret  abhorrence  of  his  own  crimes. 
Many  Christian  habits  and  usages  have  become  so  prevalent, 
that  they  have  all  the  influence  of  fashionable  customs.  They 
are  adopted,  by  men  of  the  world,  without  the  least  suspicion 
that  they  had  their  origin,  in  the  Christian  religion. — But 
besides  this  general  influence  of  the  Christian  character,  there 
is  a  more  particular,  and  a  more  elTective  influence,  produced 
by  the  more  intimate  relations  of  life.  So  great  an  influence 
has  the  example  of  a  respected  and  beloved  parent,  on  the 
conduct  of  the  child,  that  the  most  prominent  and  admired 
features  of  his  character,  will  be  gradually  impressed,  and 
defy  the  ravages  of  time,  wholly  to  efface  them.  Then,  if  the 
character  of  the  parents  or  instructors,  be  marked  with  the 
Christian  traits,  how  salutary  and  how  lasting  the  influence. 
So  great  is  the  influence  of  Christian  example  in  restraining 
mankind  from  sin  !  And  we  are  indebted  primarily  to  the 
teachings  of  the  Holy  Spirit,  for  the  effect. 

Self-interest  to  a  certain  extent,  has  great  influence  on 
mankind  to  restrain  them  from  sin.  Every  community  is 
regulated  by  certain  customs  or  laws ;  without  these  we 
could  not  exist  in  that  capacity.  These  regulations  will  be 
just  and  salutary;  and  accompanied  with  proportionate  sanc- 
tions, according  to  the  degree  of  religious  principle,  by  which 
such  communities  are  influenced.  And  as  each  individual,  is 
exposed  to  the  penalty,  for  the  violation  of  the  law ;  self- 
interest  operates  as  a  check  upon  his  evil  propensities.  But 
besides,  in  all  the  important  transactions  of  community,  it  is 
necessary,  that  the  individuals  should  place  confidence  in  each 
other.  And  this  confidence  will  become  customary  and 
necessary  in  proportion  as  Christian  principles  and  Christian 
habits  prevail :  for  the  practice  of  Christian  princi})les,  will  in- 
spire confidence ;  and  Christian  habits  are  frank  and  generous 
and  unsuspecting.  Therefore,  if  an  individual  has  lost  the  pub- 
lick  confidence  by  his  crimes,  he  is  in  a  great  measure  excluded 
from  the  useful  and  profitable  transactions  of  society  ;  and 
that  just  in  proportion  as  Christian  principle  creates  an  abhor- 


OFFICE  "WORK  OF  THE  HOLY  SPIRIT.  179 

rence  of  his  crimes.  Thus  through  the  influence  of  the  Spirit, 
self-interest  is  made  to  operate  as  a  restraint  upon  the  evil 
propensities  of  mankind. — There  is  yet  another  way,  in  which 
the  restraints  of  self-interest  are  felt.  There  is  among  man- 
kind a  desire  of  applause,  a  thirst  for  praise,  and  a  dread  of  dis- 
grace and  contempt.  But  in  proportion  as  religious  principle 
raises  the  tone  of  publick  sentiment,  irrehgion  is  disapproved, 
avarice  is  despised,  injustice  is  reprobated,  and  profligacy  is 
abhorred :  and  the  perpetrator  of  such  crimes  receives  his 
merited  contempt.  Thus  in  proportion  to  his  exposedness 
to  disgrace,  self-interest  is  a  restraint  upon  his  vicious  pro- 
pensities. But  for  all  these  salutary  influences  we  are  indebted 
primarily  to  the  agency  of  the  Holy  Spirit. — Besides  this 
secondary  influence,  (the  effects  arising  from  intermediate 
causes,)  the  Holy  Spirit  has  a  positive,  and  immediate  influ- 
ence upon  the  heart,  restraining  mankind  from  the  full  exercise 
of  their  evil  passions. — "  The  king's  heart  is  in  the  hand  of  the 
Lord  ;  as  the  riv^ers  of  water,  he  turneth  it,  whithersoever  he 
will.'' — '•  Surely  the  wrath  of  man  shall  praise  thee  ;  the  re- 
mainder of  wrath  shalt  thou  restrain."  He  who  has  set  bounds 
to  the  sea ;  saying,  hitherto  shall  thou  come,  but  no  further ; 
and  here  shall  thy  proud  waves  be  stayed ;  sets  bounds  also, 
to  the  floods  of  human  depravity,  and  to  the  overflowings  of 
pride,  which  they  cannot  pass.  And  he  who  quenched  the 
violence  of  the  fire,  and  stopped  the  mouths  of  the  lions,  when 
his  faithful  servants  were  in  jeopardy,  can  effectually  restrain 
the  wrath  of  man,  when  the  happiness  of  his  saints,  and  the 
honour  of  his  cause  require  his  interposition. —  Bj'  these  vari- 
ous means,  the  Holy  Spirit  restrains  mankind  from  the  full 
exercise  of  their  evil  passions.  These  common  influences, 
though  they  do  not  confer  so  great  a  degree  of  happiness 
and  glory,  as  results  from  his  special  grace,  (the  sanctifying 
and  comforting  influence  of  the  Spirit.)  yet  they  are  of  infinite 
value,  and  shotild  be  received  with  thankful  acknowledg- 
ments. It  is  by  the  restraining  grace  of  God  alone,  that  we 
are  enabled  to  enjoy  the  comforts  of  friendship  and  the  bless- 
ings of  society.  In  consequence  of  the  restraints  of  the  Holy 
Spirit,  we  are  preserved  from  much  of  that  remorse  and 
misery  which  would  be  attendant  on  unrestrained  wicked- 
ness. Thus  the  condition  of  unbeUevers  is  greatly  meliorated 
by  the  restraining  grace  of  God.  How  great  the  long-suffer- 
ing goodness  and  forbearance  of  God,  who  can  thus  pour  the 
rich  blessings  of  his  Spirit  upon  those,  who  obstinately  reject 
his  Son.  Let  unbelievers  learn  to  ascribe  these  blessings  to  the 
influence  of  God's  Spirit ;  and  not  to  certain  supposed  excel- 
lences of  the  natural  heart.  And  let  them  remember,  that  if 
they  continue  in  a  state  of  unbelief,  the  day  will  come,  when 


180  OFFICE  WORK  OF  THE  HOLY  SPIRIT. 

these  restraints  will  be  removed,  these  blessings  cease ;  and 
rage,  remorse,  and  despair,  will  feed  for  ever  on  their  souls. — 
A  great  degree  of  the  common  influences  of  the  Spirit,  is 
often  followed  by  the  special  influences  of  divine  grace.  So 
that  much  restraining  grace,  may  be  considered,  as  a  kind  of 
pledge  for  the  communication  of  the  quickening  Spirit.  At 
least  it  gives  us  some  ground  to  hope,  reasoning  from  the  char- 
acter of  God,  and  from  the  general  tenour  of  his  providences, 
that  he,  who  has  begun  to  distinguish  us  by  his  favour,  will 
enrich  us  also,  with  his  special  grace.  Therefore,  let  us  praise 
God,  for  what  we  have  already  received,  and  pray  for  richer 
communications  of  his  grace. 

II.  It  is  the  Holy  Spirit,  who  invites  sinners  to  the  gospel 
feast. 

This  he  does  in  his  word. — "Incline  your  ear,  and  come 
unto  me ;  hear,  and  your  soul  shall  live,  and  I  will  make  an 
everlasting  covenant  with  you,  even  the  sure  mercies  of  Da- 
vid. "  A\  herefore  do  ye  spend  your  money,  for  that  which  is 
not  breads  and  your  labour  for  that  which  satisfieth  not? 
Hearken  diligently  unto  me,  and  eat  ye  that  which  is  good, 
and  let  your  soul  delight  itself  in  fatness." — "The  Spirit  and 
the  bride  say,  come.  And  let  him  that  heareth  say,  come. 
And  let  him,  that  is  athirst,  come.  And  whosoever  will,  let 
him  take  of  the  water  of  life  freely." 

This  invitation  to  the  gospel  feast,  the  Hol}^  Spirit  gives 
also,  by  his  ministers.  The  same  good  Spirit,  by  whose  in- 
spiration the  scriptures  were  written,  and  by  whose  authority 
the  apostles  proclaimed  the  gospel,  now  qualifies  ministers, 
and  sends  them  forth  to  entreat  sinners  to  accept  salvation 
and  to  invite  them  to  the  supper  of  the  Lamb.  Christ  com- 
missions his  disciples  and  their  successors  in  ofiice  to  preach 
his  gospel,  and  promises  them  the  sanction  and  the  aid  of  his 
Spirit.  His  language  is,  "  Go  ye  and  teach  all  nations  *  *  * 
teaching  them  to  observe  all  things,  whatsoever  I  have  com- 
manded you ;  and  lo  !  1  am  with  you  always,  even  unto  the 
end  of  the  world." — "  He  that  receiveth  you  receiveth  me  ; 
and  he  that  receiveth  me,  receiveth  him  that  sent  me." — 
"  Whosoever  shall  not  receive  you,  nor  hear  your  words ; 
when  ye  depart  out  of  that  house  or  city,  shake  off  the  dust 
of  your  feet,  for  a  testimony  against  them.  Verily  I  say  unto 
you,  it  shall  be  more  tolerable,  for  the  land  of  Sodom  and 
Gomorrah,  in  the  day  of  judgment,  than  for  that  city."  After 
the  disciples  had  received  their  commission,  from  Christ,  they 
were  still  to  wait,  for  the  confirmation  and  teachings  of  the 
Holy  Spirit.  They  were  told,  that,  "  When  He,  the  Spirit  of 
truth,  was  come,  he  would  guide  them  into  all  truth,"  and 
afford  them  every  necessary  comfort  and  assistance.    This 


OFFICE  WORK  OF  THE  HOLY  SPIRIT.  181 

sanction  they  received  on  the  clay  of  Pentecost;  when  the}^ 
were  filled  with  the  Holy  Ghost,  and  began  to  speak  with 
other  tongues,  as  the  Spirit  gave  them  utterance.  And  those, 
who  are  at  this  day,  called  of  God,  to  preach  the  gospel,  act 
under  the  same  authority,  have  the  same  message  to  commu- 
nicate, and  enjoy  the  enlightening  and  comforting  influences 
of  the  Spirit.  Then,  whoever  comes  to  you,  in  the  name  of 
the  Lord,  professing  to  have  a  message  from  the  Holy  Spirit ; 
in  proportion,  as  his  doctrine,  and  his  life  exhibit  evidence  of 
this  high  commission,  should  be  gratefully  received  ;  and  his 
message  cordiall)^  accepted.  These  heralds  of  salvation  are 
sent  forth,  by  the  Spirit  of  the  Lord,  to  invite  you  to  the 
supper  of  the  Lamb.  Therefore  acknowledge  their  embassy 
and  accept  their  invitation  ;  for  it  is  the  voice  of  God  :  and 
you  shall  be  of  that  happy  number,  who  shall  eat  bread  in 
the  kingdom  of  heaven. 

This  in\itation  to  the  gospel  feast,  the  Holy  Spirit  gives  by 
his  providence. — Does  God  give  you  riches?  The  Spirit 
suggests  to  you,  that  to  be  rich  in  faith,  and  an  heir  of  heaven, 
is  infinitely  more  desirable. — Does  God  afford  you  the  friend- 
ship and  the  society  of  the  honourable  ?  The  Holy  Spirit 
whispers,  how  preferable  to  this,  is  the  holy  and  happy  society 
of  heaven. — Is  your  table  spread  with  a  profusion  of  good 
things  ?  The  Spirit  says  to  you.  happy  is  he,  that  shall  partake 
of  the  marriage  supper  of  the  Lamb. — Through  the  medium 
of  disappointment,  the  Spirit  admonishes  you  ;  Set  not  your 
affections,  on  things  below,  but  on  things  above,  where  Christ 
sitteth  on  the  right  hand  of  *he  Father. — Want  is  sometimes 
employed,  to  remind  us  of  the  bread  of  life,  of  which  if  a  man 
eat,  he  shall  never  die  ;  and  of  the  fountain  of  living  waters, 
springing  up  into  everlasting  life. — Scenes  of  sickness  and  of 
death,  teach  us,  that  this  is  not  our  home  ;  that  we  have  here 
no  abiding  place.  Thus  the  Holy  Spirit  is  inviting  us,  by 
his  providences,  to  leave  these  husks,  these  tasteless  things; 
and  to  return  to  our  Father's  house,  where  there  is  bread 
enough,  and  to  spare.  All  do  not  listen  to  these  suggestions ; 
but  who  is  there  among  us,  who  has  not  sometimes  heard  the 
voice  of  the  Spirit,  proclaiming  through  the  medium  of  passing 
events ;  Leave  these  phantoms  of  earth,  and  lay  hold  on  the 
realities  of  eternity.  Then  let  us  follow  his  dictates ;  let  the 
chastisements  of  the  Lord  drive  us  from  our  sins ;  and  let 
his  goodness  inspire  us  with  confidence  in  him,  and  create  in 
us  a  relish  for  holy  joys  and  heavenly  employments. 

The  Spirit  invites  sinners  to  the  gospel  feast,  by  direct  in- 
fluences upon  the  heart. — The  Spirit  of  the  Lord  has  direct 
and  immediate  intercourse,  with  the  human  heart. — "  I  the 
Lord  search  the  heart,  I  try  the  reins."     This  is  the  province 

16* 


182  OFFICE  WORK  OF  THE  HOLY  SPIRIT. 

of  Jehovah  alone.  No  other  being  can  discern  the  thoughts 
of  the  heart,  or  directly  influence  the  soul.  Other  intelli- 
gences become  acquainted  with  our  thoughts,  through  some 
medium  of  communication,  and  influence  our  souls,  by  the 
motives,  which  they  place  before  us.  Even  the  subtle  ad- 
versary, has  no  knowledge  of  our  thoughts  and  affections, 
but  that  which  he  obtains,  by  observing  our  actions,  or  pos- 
sibly, by  our  w^ords ;  and  he  can  have  no  influence  upon  the 
soul,  but  through  the  medium  of  his  temptations.  He  ha^  no 
direct  view  of  the  heart,  and  no  direct  influence  upon  the 
soul.  "  But  the  Spirit  searcheth  all  things,  yea  the  deep 
things  of  God."'  He  has  direct  and  immediate  intercourse 
with  the  human  heart.  Often,  without  the  intervention  of 
means,  he  fastens  conviction  upon  the  conscience,  and  con- 
verts the  soul  to  God ;  as  in  the  instance  of  Saul  of  Tarsus, 
who  was  suddenly  arrested,  in  his  career  of  persecution,  and 
made  a  humble  disciple.  Without  any  other  means,  than 
the  light,  which  shone  suddenly  around  him,  he  is  deeply 
convicted :  and  without  any  other  agency  than  the  voice  of 
the  Spirit  of  Christ,  he  is  converted,  and,  with  the  true  spirit 
of  Christianity,  he  exclaims,  "Lord,  what  wilt  thou  have  me 
to  do?"  Although  instances  are  rare,  in  which  a  process  of 
conviction  and  conversion  has  been  carried  on  without  the 
intervention  of  means;  and  the  case  of  Saul,  just  cited,  seems 
not  to  have  been  wholly  without  them ;  yet  the  scriptures, 
the  nature  of  conversion,  and  our  own  experience,  clearly 
substantiate  the  truth,  that  the  Holy  Spirit  has  a  direct  in- 
fluence upon  the  heart.  And,  when  means  are  used,  it  by 
no  means  excludes  the  idea,  that  there  is  a  direct  influence 
of  the  Spirit  upon  the  heart,  accompanying  those  means. 
Indeed  this  is  necessary  to  the  production  of  any  salutary 
effect :  for,  unless  the  views  of  the  natural  man  respecting 
sin  and  holiness  be  in  some  measure  changed,  no  circumstance 
or  event  will  fasten  conviction  upon  the  conscience.  And 
the  heart  must  be  prepared  by  the  Spirit  of  the  Lord,  before 
the  word  of  hfe  can  be  successfully  sown ;  as  in  the  case  of 
Lydia,  "  whose  heart  the  Lord  opened,  that  she  attended 
unto  the  things,  which  were  spoken  of  Paul."  Who  is  there 
of  you,  who  has  not  experienced  the  direct  influences  of  the 
Spirit,  inviting  him  to  the  gospel  feast  ■  When  your  thoughts 
and  actions  are  wholly  engrossed,  by  the  busy  scenes  of  life, 
do  you  not  sometimes  hear  a  secret  whisper,  saying,  all  is 
not  right;  "One  thing  thou  lackest  ?"  When  engaged  in 
scenes  of  folly  and  wickedness,  do  you  not  hear  the  voice  of 
the  Spirit,  saying,  "  The  wages  of  sin  is  death."  When  }oii 
seem  obstinately  bent  on  ruin,  does  not  the  Spirit  remonstratei 
saying,  "Turn  ye,  turn  ye,  for  why  Mill  ye  die."    Thus  it  is 


OFFICE  WORK  OF  THE  HOLY  SPIRIT.  183 

the  appropriate  work,  and  the  dehghtful  employ,  of  the  Holy- 
Spirit,  to  invite  mankind  to  the  feast,  which  the  Father  has 
prepared  for  sinners. — "  W  e  have  an  access,  by  one  Spirit, 
unto  the  Father."  An  invitation  to  this  glorious  feast  is 
given  to  every  sinner. — "  Go  ye  into  all  the  world  and  preach 
the  gospel  to  every  creature." — "  Come  unto  me  all  ye,  that 
labour  and  are  heavy  laden,  and  1  will  give  you  rest."  And 
this  invitation  of  the  Holy  Spirit  is  given  with  the  utmost 
sincerity  and  cordiahty.  To  think  otherwise,  is  impious. 
To  assert  the  contrary,  is  blasphemous. — "  He  is  not  desirous, 
that  any  should  perish,  but  that  all  should  come  to  repent- 
ance." The  Holy  Spirit,  then,  gives  each  of  you  an  invitation 
to  that  blessed  feast,  so  well  calculated  to  nourish  your  im- 
mortal soul.  He  is  inviting  you  by  his  word,  by  his  ministers, 
and  by  his  providences,  to  turn  and  Uve.  Then,  standing  as 
you  do,  upon  the  brink  of  eternity,  hearing  the  invitation  of 
the  blessed  Spirit,  and  knowing  whence  you  are  to  derive 
the  necessary  aid ;  what  course,  as  a  rational,  immortal  being, 
ought  you  to  pursue  1  The  course  is  plain.  Thank  God  for 
his  restraining  grace ;  accept  the  invitation  he  gives  you,  and 
call  upon  the  Holy  Spirit,  saying.  Blessed  Spirit,  grant  me 
thy  life-giving  influences ;  feed  me  with  knowledge  and  un- 
derstanding; inspire  my  heart  with  thy  love,  and  give  me  joy 
and  peace  in  believing. — Come  and  offer  this  prayer,  to  the 
Holy  Spirit,  the  God  of  all  grace,  with  a  sincere  heart;  re- 
nouncing the  vanities  of  the  world,  and  he  will  feed  your 
souls  upon  the  bread  of  life. 

"  Come,  and  he'll  feed  your  souls, 
With  more  substantial  meal ; 
With  such  as  saints,  in  glory,  love, 
With  such  as  angels  eat," 

(The  remainder  is  reserved  for  a  future  occasion.) 


SERMON  XXV. 

THE  OFFICE  WORK  OF  THE  HOLY  SPIRIT. 

[second.] 
Ephesiaxs  ii.  18. — We  have  an  access,  by  one  Spirit,  unto  the  Father. 

To  know  the  means  of  access  to  our  glorious  Saviour,  the 
God  of  all  grace  and  consolation,  is  an  acquisition  of  the  great- 
est importance,  to  sinful  man.  Were  you  sent  on  an  embassy, 
to  an  earthly  sovereign,  how  solicitous  would  you  be  to  ascer- 
tain the  time,  when  he  would  be  most  accessible ;  the  best 
mode  of  address  ;  and  the  proper  formalities  of  an  introduction : 
how  anxious  to  make  an  interest  with  those,  who  would  be 
most  influential ;  and  to  attend  to  all  those  civilities,  which 
would  contribute  to  your  success.  And  your  solicitude  would 
be  proportionate,  to  the  importance  of  j^our  embassy,  and 
your  personal  interest  in  the  event.  And  should  you  not  have 
an  equal  solicitude,  to  ascertain  the  best  mode  of  access  to 
God,  when  you  are  about  to  approach  your  Sovereign  Lord, 
to  treat  about  your  eternal  interest  ?  Since  we  have  offended 
our  God,  is  it  not  essential  to  our  acceptance,  that  we  under- 
stand the  conditions  of  reconciliation  ?  Since  we  are  helpless 
of  ourselves,  is  it  not  of  the  utmost  importance,  that  we  know 
whence  oar  help  cometh  ? — Let  us  then  feel  the  necessity  of 
such  knowledge,  and  listen  to  the  instructions  of  God's  word. 
"  We  have  an  access  by  one  Spirit  unto  the  Father.*' 

The  proposition  to  be  illustrated  is,  that  sinners  are  brought 
to  God,  by  the  Holy  Spirit.  This  subject  has  been  investi- 
gated, in  part,  in  a  former  discourse,  which  you  will  readily 
call  to  mind.     It  was  there  shown — 

L  That  it  is  the  Holy  Spirit,  which  restrains  mankind  from 
sin. 

IL  That  it  is  he,  who  invites  sinners  to  the  gospel  feast. — 
We  will  now  proceed,  with  the  investigation  oTthe  subject. 

in.  The  Holy  Spirit  assists  the  understanding. — "  1  make 
mention  of  you  in  my  prayers,  that  the  God  of  our  Lord  Jesus 
Christ,  tlie  Father  of  glory,  may  give  unto  you  the  spirit  of 
wisdom,  and  revelation,  in  the  knowledge  of  him,  the  eyes  of 
your  understanding  being  enlightened  ;  that  ye  may  know, 
what  is  the  hope  of  his  calUng ;  and  what  the  riches  of  the 
glory  of  his  inheritance,  in  the  saints  ;  and  what  is  the  exceed- 
ing greatness  of  his  power,  to  us-ward  who  believe,  accorduig 


OFFICE    WORK   OF    THE    HOLY    SPIRIT.  185 

to  the  working-  of  his  mighty  power." — "  The  Comforter, 
which  is  the  Holy  Ghost,  whom  the  Father  will  send  in  my 
name,  he  shall  teach  you  all  things,  and  bring  all  things  to 
your  remembrance,  whatsoever  fhave  said  unto  you."  It 
is  the  Holy  Spirit  that  enlarges  the  understanding,  expands 
the  soul,  and  sets  the  mind  free  from  the  shackles  of  pride 
and  prejudice  :  thus  enabling  us  to  meditate  on  divine  things ; 
assisting  us  to  understand  the  mystery  of  godliness,  and  giving 
comprehensive  views  of  God's  kingdom  and  government. 
Without  this  emancipating  and  expanding  influence  of  the 
Spirit,  the  mind  is  confined  in  its  operations,  to  the  scenes, 
which  relate  to  this  speck  of  earth,  and  unable  to  contemplate 
eternal  realities.  The  views  of  God's  kingdom  are  limitetl 
and  partial ;  so  that  the  excellence  of  his  government,  and 
the  glory  of  his  character  are  obscured.  And  the  under- 
standing is  confined,  that  it  cannot  comprehend  the  scheme  of 
salvation.  But  when  the  Holy  Spirit  enlarges  the  under- 
standing, the  soul  discerns  the  consistency  of  the  scheme  of 
mercy,  takes  comprehensive  views  of  the  divine  character  and 
deaUngs  ;  and  reaches  after  the  knowledge  of  eternal  things. 
The  Psalmist  evidently  felt  his  need  of  these  emancipating 
influences  of  the  Holy  Spirit,  when  he  said. — "  I  will  run  the 
way  of  thy  commandments,  when  thou  shalt  enlarge  my 
heart." — Further.  The  Holy  Spirit  directs  the  investigations 
of  the  mind.  And  when  he  designs  to  bring  us  to  Christ,  and 
to  make  us  acquainted  with  the  joys  and  hopes  of  the  Chris- 
tian, he  directs  the  mind  to  the  contemplation  of  the  gospel. 
Thus  the  efforts  of  the  understanding  are  exerted  in  the 
attainment  of  heavenly  wisdom.  When  the  understanding 
is  exerted  upon  a  great  variety  of  different  subjects,  the  know- 
ledge, which  we  acquire  of  each  will  be  proportionably  small : 
so  that  although  religion  may  be  one  of  those  subjects  ;  yet 
our  attainment  in  divine  knowledge  may  be  small.  But  when 
the  efforts  of  the  understanding,  are  by  the  influence  of  the 
Spirit,  concentrated  on  spiritual  and  divine  subjects,  the  soul 
will  grow  in  the  knowledge  of  our  Lord  and  Saviour  Jesus 
Christ,  and  be  filled  with  heavenly  wisdom.  Thus,  by  the 
influence  of  the  Spirit  directing  the  understanding,  the  soul  is 
guided  into  the  knowledge  of  the  truth. — Again.  The  Holy 
Spirit  pours  light  into  the  understanding.  The  Spirit  cannot 
only  enlarge  the  understanding  and  direct  its  efforts ;  but  he 
can  fill  it  with  light ;  and  assist  its  discernment  of  divine 
things. — "  For  God  who  commanded  the  light  to  shine  out 
of  darkness,  hath  shined  into  our  hearts  to  give  the  light  of  the 
knowledge  of  the  glory  of  God,  in  the  face  of  Jesus  Christ." 
By  these  divine  illuminations,  the  glory  and  perfections  of 
God  are  presented  to  the  view  of  the  understanding ;  thus 


186  OFFICE  WORK  OP  THE  HOLY  SPIRIT. 

the  soul  is  impressed  with  reverence  for  the  divine  majesty. 
By  these  illuminations,  sin  with  all  its  vileness,  and  with  its  aw- 
ful consquences,  is  brought  before  the  eye  of  the  mind  ;  thus 
the  soul  is  brought  to  loathe  sin  and  to  flee  from  the  paths  of 
death.  By  this  heavenly  hght  our  duty  and  our  obligations 
are  plainly  manifested  ;  and  the  soul  is  thus  convicted  of  sin ; 
convinced  of  the  righteousness  of  the  law ;  and  persuaded, 
that  there  is  a  judgment  to  come. — All  this,  you  will  perceive, 
is  work  preparatory  to  the  regeneration  of  the  heart ;  and 
we  are  indebted  for  it,  not  to  the  light  of  nature  ;  not  to  the 
deductions  of  unassisted  reason,  or  to  any  principle  inherent 
in  human  nature ;  but  to  the  assistance,  which  is  afiforded  to 
the  understanding,  by  the  Holy  Spirit. — Blessed  Spirit,  ever- 
more give  us  these  sacred  influences,  to  guide  the  efforts  of 
our  understanding  ;  to  enlarge  our  hearts ;  and  to  enlighten 
our  minds  :  thus  directing  our  souls,  "  into  the  love  of  God, 
and  into  the  patient  waiting  for  Christ." 

IV.  It  is  the  Holy  Spirit,  that  sanctifies  the  soul. — "  But 
ye  are  washed,  but  ye  are  sanctified  ;  but  ye  are  justified,  in 
the  name  of  the  Lord  Jesus,  and  by  the  Spirit  of  our  God." — 
"  God  hath  from  the  beginning,  chosen  you  to  salvation,  through 
sanctification  of  the  Spirit."     Whatever  may  be  the  means 
which  are  employed  to  sanctify  the  soul,  the  work  is  perform- 
ed, by  the  agency  of  the  Holy  Spirit.     He  renews  the  heart, 
and  changes  the  sinful  nature.     The  souls  of  all,  whom  God 
has  elected  to  eternal  life,  undergo  a  peculiar  operation  ;  an 
important  and  radical  change.     The  soul  is  raised  from  a 
state  of  spiritual  death,  to  spiritual  life  :  and  as  soon,  as  this 
spiritual  life  is  communicated,  the  soul  begins  to  loathe  sin  ; 
to  relish  holy  joys,  and  to  long  for  conformity  to  Christ.     And 
these  exercises  will  be  strong  in  proportion  as  the  evil  propen- 
sities are  overcome  and  the  spiritual  strength  increased.     This 
communication  of  spiritual  life  is  called  regeneration ;  and  is 
the  operation  of  the  Holy  Spirit. — "It  is  the  Spirit  that  quick- 
eneth,  the  flesh  profiteth  nothing."     It  is  evident  from  reason 
alone  that,  as  to  the  production  of  spiritual  life,  the  "  flesh 
profiteth  nothing  ;"  human  nature  cannot  communicate,  that 
which  it  docs  not  possess.     All  the  power  and  faculties  which 
flesh  is  heir  to,  if  their  energies  were  combined,  are  wlioUy 
inadequate  to  the  production  of  the  new,  spiritual  nature. 
"The  works  of  the  flesh  are  manifest;"  and  are  wholly  di- 
verse from  the  productions  of  the  Spirit.     Let  us  then  feel 
our  dependance  on  the  blessed  Spirit,  for  the  communication 
of  Spiritual  life ;  And  let  us  not  rest  satisfied,  with  any  thing 
short  of  these  special  influences  of  the  Holy  Spirit :  for  al- 
though we  may  enjoy  much  restraining  grace  ;  have  many  se- 
rious amd  impressive  invitations  from  the  Spirit ;  and  receive 


OFFICE  WORK  OP  THE  HOLY  SPIRIT.  187 

great  light  and  knowledge,  on  religious  subjects ;  yet  we  have 
nothing  that  is  lovely  in  the  eyes  of  the  Lord,  until  we  possess 
a  holy  nature  ;  until  we  are  born  again  ;  and  manifest  the 
fruits  of  spiritual  Hfe.    Thus,  "  we  have  an  access  by  one  Spirit 
unto  the  Father."    The  Holy  Spirit  having  communicated 
spiritual  hfe  to  the  soul,  and  commenced  a  reorganization  of  its 
powers ;  thus  imparting  a  relish  for  holy  joys,  and  directing  its 
energies  to  the  attainment  of  heavenly  objects  ;  he,  by  his  in- 
fluence, intermediate  and  immediate,  carries  on  a  work  of 
sanctification.     The  condition  of  the  soul  in  this  stage  of  the 
Spirit's  influences,  is  this;  there  is  a  spiritual  hfe  communica- 
ted, so  that  the  soul  relishes  spiritual  food,  and  in  some  degree 
aspires  after  heavenly  objects  ;  and  in  proportion  as  spiritual 
food  is  imparted,  the  new  nature,  or  as  it  is  called  in  scripture 
the  new  man,  increases  in  stature  and  in  strength.     At  the 
same  time,  there  is  in  the  soul  a  remaining  aptitude  and  pro- 
pensity to  shi,  and  a  relish  for  sinful  nourishment.     This  pro- 
pensity is  powerfully  moved  by  the  excitements,  with  which 
the  soul  is  surrounded-     But  in  proportion  as  the  spiritual 
nature  gains  strength,  by  the  nourishment,  which  it  receives, 
from  the  Holy  Ghost ;  and  in  proportion  as  the  soul  aspires 
after  heavenly  objects,  the  evil  propensities  are  weakened, 
and  earthly  attractions  lose  their  influence  :    until  hoUness 
obtains  the  entire  ascendency  ;  or  until  death  releases  the 
soul  from  the  body,  which  is  the  minister  of  sin  ;  and  thus 
sets  it  free  from  the  bondage  of  corruption  and  introduces  it 
into  the  glorious  hberty  of  the  children  of  God  ;  there  to  feast 
upon  the  divine  perfections,  and  to  be  absorbed  in  love  and  feli- 
city.    Thus  the  regenerate  soul,  while  in  this  state  of  trial,  is 
moved  by  two  conflicting  powers,  in  direct  opposition  to  each 
other;  the  influence  of  the  Spirit,  and  the  power  of  sin. 
This  conflict  is  forcibly  described,  by  the  apostle. — "  The  flesh 
lusteth  against  the  Spirit,  and  the  Spirit  against  the  flesh,  and 
these  are  contrary,  the  one  to  the  other." — "I  find  then  a 
law,  that  when  1  would  do  good,  evil  is  present  with  me ; 
for  1  delight  in  the  law  of  God,  after  the  inward  man  :  But 
I  see  another  law  in  my  members,  warring  against  the  law 
of  my  mind,  and  bringing  me  into  captivity  to  the  law  of  sin. 
O,  wretched  man  that  1  am,  who  shall  deliver  me  from  the 
body  of  this  death.     I  thank  God,  through  Jesus  Christ  our 
Lord.     So  then,  with  the  mind  1  myself  serve  the  law  of  God, 
but  with  the  flesh  the  law  of  sin."     For  this  work  of  sancti- 
fication, we  are  wholly  indebted  to  the  Holy  Spirit.     He 
communicates  divine  life  to  the  soul,  which  was  before  dead 
in  trespasses  and  sins. — O,  thou  blessed  Spirit,  breathe  upon 
these  slain,  that  they  may  live !     It  is  he  that  feeds,  with 
heavenly  food,  the  souls  which  he  has  animated,  and  causes 


188  OfFlCE  WORK  OF  THE  HOLY  SPIRIT. 

them  to  grow  in  grace,  and  in  the  knowledge  of  Christ 
Blessed  Spirit,  evermore  give  us  this  bread.  Feed  our  souls 
with  knowledge  and  grace,  "  till  we  all  come,  in  the  unity  of 
the  faith,  and  of  the  knowledge  of  the  Son  of  God,  unto  a  per- 
fect man,  unto  the  measure  of  the  stature  of  the  fulness  of 
Christ." — It  is  he,  who  enlivens  the  holy  affections,  and  enkin- 
dles the  zeal.  "  l^lay  he  kindle  a  flame  of  sacred  love  in  these 
cold  hearts  of  ours."'— It  is  the  Holy  Spirit,  who  enables  us 
to  maintain  the  warfare,  with  the  evil  passions  of  our  hearts. 
He  arms  us  for  the  fight,  and  urges  us  to  the  contest. 
Thus  the  Christian  maintains  the  conflict,  gradually  approach- 
ing towards  a  complete  victory,  until  death  ends  the  strife, 
and  releases  the  soul,  from  the  power  of  sin.  Holy  Spirit, 
arm  us  for  the  field  ;  inspire  us  with  courage  for  the  conflict ; 
and  give  us  a  complete  and  glorious  victory,  through  our 
Lord  Jesus  Christ.  Thus,  "  we  have  access,  by  one  Spirit 
unto  the  Father." 

V.  The  Holy  Spirit,  is  the  Comforter. — "  1  will  pray  the 
Father,"  saith  Christ,  "  and  he  shall  give  you  another  Com- 
forter, that  he  may  abide  with  you  for  ever,  even  the  Spirit 
of  truth." — "  But  the  Comforter,  which  is  the  Holy  Ghost, 
whom  the  Father  will  send,  in  my  name,  he  shall  teach  you 
all  things,  and  bring  all  things  to  your  remembrance,  what- 
soever I  have  said  unto  you."  The  comforting  influences  of 
the  Holy  Spirit,  are  special  grace,  wiiich  is  afforded  only  to 
Christians.  Indeed,  none  but  Christians,  are  capable  of  re- 
ceiving consolation  from  that  source.  The  contemplations, 
which  fill  the  pious  soul  with  peace  and  joy,  afford  to  the 
irreligious,  nothing  but  dreadful  apprehensions.  The  balm 
of  Christian  consolation,  which  is  so  sweet  to  the  children  of 
God,  is  to  the  alien  and  stranger,  as  the  wormwood  and  the 
gall.  The  prophets  of  the  Lord  are  strictly  charged  to  ad- 
minister heavenly  consolation,  only  to  the  people  of  God. — 
"  Comfort  ye,  comfort  3-e  my  people,  saith  )- our  God ;  speak 
ve  comfortably  to  Jerusalem,  and  cr}'  unto  her,  that  her  war- 
fare is  accomplished,  that  her  iniquity  is  pardoned."  The 
Holy  Spirit  delights  to  administer  consolation  to  the  humble, 
contrite  soul.  "  Blessed  are  they  that  mourn,  for  they  shall 
be  comforted." — "  God  hath  appointed  unto  them,  that  mourn 
in  Zion,  to  give  them  beauty  for  ashes,  the  oil  of  joy  for 
mourning,  and  the  garment  of  praise  for  the  spirit  of  heavi- 
ness." Come,  therefore,  ye  that  mourn  in  Zion,  and  receive 
your  consolation.  Approach  the  Holy  Spirit,  and  he  ^vill 
heal  your  woimds,  dry  your  tears,  and  fill  your  soul  with 
"  the  peace  of  God,  which  passeth  understanding ;  such  as 
the  world  can  neither  give  nor  take  away." — These  consolar 
tions,  which  the  Spirit  affords  to  the  children  of  God,  he 


OFFICE   WORK   OF   THE   HOLY   SPIRIT.  180 

draws  from  Jesus  Christ,  the  fountain  of  life  and  peace. 
Christ,  speaking  of  the  Holy  Spirit,  as  a  comforter,  says, 
"  He  shall  take  of  mine  and  shall  show  them  unto  you." — 
When  the  Christian  is  oppressed  with  grief,  the  Holy  Spirit 
displays  before  him,  the  sufferings  of  Christ,  that  he  may  see 
how  light  are  his  afflictions,  how  trivial  are  his  sorrows,  when 
compared  with  the  sufferings  of  Christ ;  that  thus,  his  des- 
pondency may  be  turned  into  hope,  his  sorrows  into  joy,  and 
his  irresolution  into  zeal.  Cliiistian,  has  Jesus  suffered,  and 
bled,  and  died,  for  your  sake,  and  will  you  faint  under  your 
light  afflictions  ;  which  are  but  the  chastisements  of  a  tender 
parent  ?  will  you  be  weary  of  a  little  labour  for  Christ  ?  or 
be  overwhelmed  by  some  transient  sufferings,  which  you  may 
endure  for  his  sake '(  Will  you  sink  under  j^our  sorrows 
while  you  can  have  access  to  a  Saviour,  who  has  borne  your 
griefs  and  carried  your  sorrows  ?  while  you  have  an  High 
Priest,  who  can  be  touched  with  the  feeling  of  your  infirmities  ? 
Will  you  yield  to  despair,  while  Jesus  lives,  who  has  already 
done  and  suffered  so  much  for  your  sake  (  Surely,  one  feeling 
view  of  the  cross  of  Christ,  must  make  the  Christian  ashamed 
of  his  depression  and  despondency  ;  and  arm  him  with  zeal 
for  the  contest.  Thus  the  Holy  Spirit  comforts  and  consoles 
the  mourning  Christian,  and  so,  he  hath  taught  us,  by  the 
mouth  of  his  holy  apostle. — "  Let  us  run  with  patience  the 
race,  that  is  set  before  us,  looking  unto  Jesus,  the  author 
and  finisher  of  our  faith ;  who  for  the  joy,  that  was  set  before 
him,  endured  the  cross,  despising  the  shame,  and  is  set  down 
at  the  right  hand  of  the  throne  of  God ;  for  consider  him, 
that  endured  such  contradiction  of  sinners  against  himself, 
lest  ye  be  weary  and  faint  in  your  minds.  Ye  have  not  yet 
resisted  unto  blood,  striving  against  sin." — Further.  If  the 
Christian  is  harassed,  with  doubts  and  fears,  the  Holy  Spirit 
shows  him  the  love  of  Christ.  The  Christian  is  sometimes 
led  to  doubt,  whether  Christ  will  forgive  his  aggravated  sins  ; 
whether  his  knowledge  of  his  duty,  and  his  experience  of 
the  divine  goodness,  do  not  render  his  transgressions  unpar- 
donable. Truly,  the  Spirit  whispers,  your  sins  are  greatly 
aggravated,  in  the  sight  of  God,  and  require  the  deepest  hu- 
miliation and  the  most  hearty  repentance  ;  but  has  not  Christ 
died  for  you,  while  yet  you  were  enemies  ?  did  he  not  pray 
for  his  murderers  ?  has  he  not  dealt  very  mercifully  with  3'ou 
hitherto,  and  thus  given  you  ample  demonstration  of  his  love, 
and  of  his  willingness  to  forgive.  Why  then,  will  3'ou  distrust 
his  mercy  T  His  compassions  are  infinite  ;  his  tender  mercies 
are  over  all  the  work  of  his  hands. — Further.  Christians  are 
sometimes  disposed  to  think,  that  God  will  not  hear  their 
prayers  ;  that  he  hath  hid  his  face,  in  anger.     God  5oes  some- 

17 


190  OFFICE  WORK  OF  THE  HOLY  SPIRIT. 

times,  withdraw  the  light  of  his  countenance,  from  his  chil- 
dren, and  hide  his  face  from  them.  He  sometimes  forbears 
to  answer  their  requests ;  and  they  lose  that  comfort,  which 
they  have  been  accustomed  to  enjoy,  in  the  exercises  of 
devotion.  But  these  are  kind  corrections,  and  not  angry 
frowns.  They  are  designed  to  reclaim,  to  instruct,  and  to 
bless  them.  When  the  attention  of  the  Christian  becomes 
too  much  engrossed,  with  the  busy  cares  of  life,  and  he  comes, 
with  his  cold,  heartless  devotions  to  the  mercy  seat,  God 
sometimes  withdraws  the  light  of  his  countenance,  and  sends 
him  away  comfortless  :  that  he  may  be  led  to  search  for  the 
cause  ;  and  may  thus  be  reclaimed  from  his  wandering  way. 
When  the  Christian,  from  the  constancy  of  that  peace  and 
comfort,  which  devotion  inspires,  is  led  to  forget  the  source, 
M'hence  they  are  derived  :  and  to  ascribe  those  blessings  to 
the  excellence  of  his  natural  disposition,  or  to  the  correctness 
of  his  judgment ;  God  sometimes  hides  his  face,  and  leaves 
him  desolate  and  joyless ;  that  he  maj^  see  his  errours  and 
may  learn,  that  God  is  the  source,  whence  all  his  comforts 
flow.  But  if,  amidst  these  privations  and  corrections,  his  soul 
is  depressed  with  sorrow,  and  alarmed  with  fear,  the  Spirit 
flies  to  his  relief,  and  reminds  him  of  the  prevalent  interces- 
sions of  Christ.  Does  not  Christ  plead  for  all  those  who  love 
him?  and  will  the  Father  remain  inexorable  when  .Tesus 
pleads  ?  Jesus,  the  Son  of  his  love  '  "  whom  the  Father  always 
heareth  ?"  Thus  the  Spirit  encourages  the  disconsolate  be- 
liever, to  renew  his  applications  at  the  mercy  seat,  with 
fervour :  and  leads  him  to  expect,  with  cheerful  confidence, 
the  answer  of  his  prayer,  while  he  pleads  the  merit  of  Jesus 
Christ.  Through  this  medium,  his  wonted  peace  and  comfort 
return  and  tlow  in  a  constant  stream,  from  Christ,  the  exhaust- 
less  source- — Further.  Christians  are  sometimes  exposed  to 
want  and  sufferings.  They  undergo  temporal  losses,  priva- 
tions and  distresses.  By  these,  they  are  often  harassed, 
discouraged  and  left  almost  in  despair  of  help  from  God. 
By-standers  say  of  the  afflicted  Christian,  as  they  said  of 
David,  "  There  is  no  help  for  him  in  God  ;"  and  he  is  some- 
times inclined  to  believe  it.  Even  John,  the  humble,  perse- 
vering advocate  for  Jesus  Christ,  the  latchet  of  whose  shoes 
he  deciares,  that  he  was  not  worthy  to  unloose  :  when  he 
was  in  prison  and  distress,  si.gliing  for  relief,  sends  two  of  his 
disciples  to  Jesus,  saying.  Art  thou  he  that  should  come,  or 
do  we  look  for  another  ?  as  if,  because  Christ  did  not  afford 
him  immediate  relief,  he  was  led  to  conclude  that  he  could  not 
be  the  Messiah  ;  the  Saviour  of  Israel,  and  the  Redeemer  of 
mankind.  And  sometimes  Christians,  whose  trials  are  far 
less  than  those  which  John  endured,  sink  under  their  embar- 


I 


OFFICE  WORK  OF  THE  HOLY  SPIRIT.  191 

rassmeuts,  and  are  inclined  to  distrust  the  kind  providence  of 
God.  Here  the  blessed  Spirit  interposes,  with  his  timely 
aid,  and  pleads  the  promises  of  God. — "  Be  content  with 
such  things,  as  ye  have  :  for  he  hath  said,  1  will  never  leave 
tliee  nor  forsake  thee.  So  that  we  may  boldly  say,  "  The 
Lord  is  my  helper,  and  I  will  not  fear  what  man  shall  do 
unto  me." — "  Fear  not,  for  1  have  redeemed  thee.  When 
thou  passest  through  the  waters,  I  will  be  with  thee ;  and 
through  the  rivers,  they  shall  not  overflow  thee :  for  I  am 
the  Lord  thy  God,  the  Holy  One  of  Israel,  thy  Saviour." 
Thus  the  Holy  Spirit  delights  to  administer  relief  and  comfort 
to  the  afflicted  and  disconsolate  children  of  God. — Again. 
Christians  are  often  drawn  asunder  by  their  individual  inter- 
ests ;  cooled  by  party  prejudice ;  and  weakened  by  petty 
dissensions.  Thus  their  religion  dies ;  and  they  lose  their 
comforts  and  their  hopes.  Here,  this  one  and  the  self-same 
Spirit  interposes,  with  his  kindly  relief,  and  administers  to 
each  one  severally  as  he  will.  This  one  Spirit,  resuming  his 
dwelling  in  each  individual  heart,  inspires  them  all  with  the 
same  views,  the  same  affections  ;  the  same  hopes,  and  the 
same  interests.  Thus  their  hearts  become  "  knit  together  in 
love,"  their  hands  united  in  the  promotion  of  the  same  object, 
and  their  tongues,  accordant  in  the  praises  of  one  common 
Lord.  Thus  both  Jews  and  Gentiles,  united  in  their  views, 
accordant  in  their  interests,  and  one  in  affection,  "  have  an 
access  by  one  Spirit  unto  the  Father,"  and  joy  and  peace 
abound  through  Jesus  Christ. — Blessed  Spirit,  do  thou  res- 
train us  from  sin  ;  enlighten  our  understandings  ;  regenerate 
our  souls ;  sanctify  our  nature ;  comfort  our  hearts ;  unite 
our  affections  ;  enkindle  our  zeal,  and  grant  us  free  access  to 
our  heavenly  Father,  through  Jesus  Christ  our  Lord. 


SERMON  XXVI. 

THE  DUTY  OF  BENEFICENCE. 

Heb.  xiii.  16. — To  do  good  and  communicate  forget  not,  for  with  such  sacrifices 
God  is  well  pleased. 

The  gospel  of  Christ  proclaims  peace  on  earth,  and 
good  will  towards  men.  Its  promises  are  designed  to  fill  the 
disconsolate  soul  with  hope  ;  its  doctrines  to  give  the  labour- 
ing conscience  peace  ;  and  its  precepts,  to  alleviate  the  sor- 
rows of  mankind.  \^  hy  then  should  its  rewards  be  despised  ; 
its  humiliating  doctrines  vihfied  ;  and  its  precepts  disregarded. 
One  would  suppose,  did  not  facts  prove  the  reverse,  that  the 
gospel,  would  be  good  tidings  of  great  joy  to  all  perishing 
sinners.  But  alas  !  we  are  by  nature  dead  in  trespasses  and 
sins  ;  "  ears  have  we,  but  we  hear  not."  We  have  hearts  to 
love  the  world,  but  no  affections  for  Christ :  and  the  doctrine 
of  salvation  by  the  cross  is  foolishness  unto  us. — But  although 
we  had  no  rehsh  for  spiritual  enjoyments,  and  were  too 
haughty  to  be  saved  by  the  cross  ;  yet,  it  might  naturally  be 
expected,  that  we  should  listen  with  satisfaction,  to  that  be- 
nevolent precept,  which  is  recorded  in  the  text. — "  To  do 
good  and  to  communicate  forget  not,  for  with  such  sacrifices 
God  is  well  pleased."  It  would  seem,  that  humanity  itself 
were  sufficient,  to  dictate  the  propriety  of  obeying  this  precept. 
But  when  the  duty  is  stripped  of  all  those  false  motives,  which 
are  often  annexed  to  it,  it  is  probable,  that  many  of  you  per- 
ceive nothing  desirable  in  it ;  nothing  to  stimulate  you  to  ac- 
tion. But  it  is  expected  that  all  who  have  the  Spirit  of 
Christ,  will  need  only  to  be  reminded  of  their  duty,  in  order 
to  engage  their  attention  ;  and  to  excite  them  to  exertion. 

The  text  enjoins  upon  us  the  duty  of  beneficence. — "To  do 
good  and  to  communicate  forget  not."  The  term  beneficence 
is  here  used,  to  comprise  acts  of  kindness  and  deeds  of  chari- 
ty or  alms-giving.  Both  of  these  are  enjoined  in  the  text. 
We  are  required  to  render  kind  offices  to  our  fellow  creatures 
and  to  communicate  to  their  necessities.  Beneficence  is  here 
ranked  among  the  most  important  of  the  Christian  duties. 
Next  to  the  homage  we  owe  to  God,  stands  this  duty  which 
we  owe  to  men." — Let  us  offer  the  sacrifice  of  praise  to  God 
continually ;  that  is,  the  fruit  of  our  lips  giving  thanks  to  his 
name.  "But  to  do  good  and  to  communicate. forget  not." — 
The  faithful  performance  of  this  duty,  is  one  of  the  most  con- 


THE    DUTY   OF    BENEFICENCE.  193 

elusive  evidences  of  grace  in  tlie  heart,  which  can  be  exhibited. 
It  is  by  this  test,  that  we  are  to  be  tried,  at  the  judgment 
day.  Christ  will  then  say,  "  Come  ye  blessed  ;  for  1  was 
hungry,  and  ye  gave  me  meat. — Depart  ye  cursed ;  for  I  was 
hungry  and  ye  gave  me  no  meat.  In  as  much  as  ye  have 
done  it  unto  one  of  the  least  of  th(!se  my  brethren,  ye  have 
done  it  unto  me."  Christ  views  the  beneficence,  which  we 
manifest  towards  our  fellow  creatures,  and  especially  towards 
Christians,  as  evidence  of  love  to  him.  And  thus  it  is  viewed 
by  the  world  of  mankind.  And  what  can  afford  more  satis- 
faction to  the  benevolent  heart  than  to  do  good  ;  and  to  com- 
municate to  the  necessities  of  mankind.  Doubtless  then,  it 
is  more  blessed  to  give  than  to  receive,  since  our  present  com- 
fort and  our  future  felicity  so  much  depeiid  upon  it. 

The  subject  will  be  illustrated,  by  showing — Our  obligation 
to  exercise  beneficence ;  the  objects  towards  whom  it  is  to  be 
exercised  ;  the  proper  manner  of  exercising  it ;  and  the  bene- 
fits resulting  from  it. 

I.  Our  obligation  to  exercise  beneficence. 

It  is  enjoined  upon  us  by  divine  command. — "  To  do  good 
and  to  communicate  forget  not."" — "  Give  alms  of  such  things 
as  ye  have." — "  Whoso  hath  this  world's  goods  and  seeth  his 
brother  have  need,  and  shutteth  up  his  bowels  of  compassion 
from  him,  how  du'elleth  the  love  of  God  in  him." — Benefi- 
cence is  a  debt,  which  we  owe.  God  has  loved  us  with  an 
everlasting  love,  and  we  are  to  repay  it,  by  acts  of  kindness  to 
mankind. — •'  Then  his  Lord  said  unto  him,  O  thou  wicked 
servant,  1  forgave  thee  all  that  debt,  because  thou  desiredst 
me  ;  shouklest  thou  not  also  have  had  compassion  on  thy  fel- 
low-servant, even  as  1  had  pity  on  thee  ?"  Our  talents  are 
lent  us  of  God  to  be  employed  for  the  benefit  of  mankind. 
He  has  said,  '•  Occup}'  till  I  come."  But  if  we  are  withholding 
our  aid  from  the  necessitous,  while  we  are  heaping  up  riches 
to  ourselves,  we  are  wasting  our  Lord's  money.  Therefore 
beneficence  is  a  debt  which  w^e  owe  to  mankind. — Christ  has 
died,  to  save  our  souls,  and  he  requires  that  we  manifest  our 
gratitude  by  following  his  example  in  acts  of  beneficence. — "  A 
new  commandment  I  give  unto  you  ;  that  ye  love  one  anoth- 
er ;  as  1  have  loved  you,  that  ye  also,  love  one  another." — "  If 
I  then,  your  Lord  and  Master,  have  washed  your  feet,  ye  ought 
also  to  wash  one  another's  feet :  for  I  have  given  you  an  ex- 
ample, that  ye  should  do  as  I  have  done  to  you."  Benefi- 
cence then  is  a  dehU  which  we  owe  to  men,  for  Christ's  sake. 
Christians  have,  by  their  profession,  pledged  themselves  to  be 
kind  and  charitable  to  all  men  ;  but  especially  to  one  another. 
We  have  engaged  that  we  will,  as  God  shall  enable  us,  fol- 
low the  example  of  Christ,  who  went  about  doing  good. — As 

17* 


194  THE    DUTY    OF    BENEFICEiVCE. 

we  have  therefore  opportunity,  saithPaul,  let  us  do  good  tirr- 
to  all  men,  especially  unto  them  who  are  of  the  household  of 
faith.  Humanity  itself  enjoins  upon  us  the  duty  of  beneficence. 
W  ho  does  not  applaud  the  kindness  of  the  Samaritan,  who 
had  compassion  on  him  who  fell  among  thieves ;  who,  when 
he  saw  him  wounded  and  stripped  of  his  raiment,  went  to 
him  and  bound  up  his  wounds,  pouring  in  oil  and  wine,  and 
set  him  on  his  own  beast,  and  brought  him  to  an  inn  and  took 
care  of  him.  And  who  does  not  reprobate  the  haughtiness 
and  hypocrisy  of  the  priest  and  the  Levite  who  passed  by  on 
the  other  side. — Thus  we  are  under  the  most  sacred  obliga- 
tions to  discharge  this  duty.  Beneficence  towards  our  fellow 
men,  is  a  debt,  which  we  owe  to  God,  for  his  love  and  com- 
passion. It  is  a  debt,  which  Christians  owe  by  their  engage- 
ments to  each  other.  And  it  is  a  debt,  which  we  all  owe  by 
the  common  law  of  humanit}^ — Then  let  us  contemplate, 

il.  The  objects  towards  whom  beneficence  is  to  be  exer- 
cised.— The  whole  world  of  mankind,  should  be  the  objects 
of  our  beneficence.  Our  benevolent  exertions  should  be 
limited  only  b}'  the  bounds  of  the  earth,  which  we  inhabit. — 
"  As  we  have  opportunity,"  says  the  apostle,  "  let  us  do  good 
unto  all  men."  The  necessities  of  the  soul  and  of  the  body 
both  demand  our  attention.  A^  e  should  be  anxious,  that 
perishing  sinners  should  be  made  acquainted  with  Christ,  the 
Saviour.  This  is  an  act  of  the  greatest  kindness,  which  can 
be  performed  for  fallen  man.  Eternal  life,  for  one  immortal 
soul,  is  worth  all  the  riches  of  the  earth.  To  promote  this 
object,  we  should  send  the  gospel  to  heathen  lands ;  that  the 
darkness  of  paganism  may  be  dispelled,  bj'  the  beams  of  the 
Sun  of  righteousness :  and  that  all  nations  may  experience 
the  salvation  of  the  Lord- — To  promote  the  Avelfare  of  im- 
mortal souls,  we  should  see,  that  the  ignorant  in  our  own 
land  are  instructed ;  for  many  there  are,  even  in  this  land  of 
gospel  light,  who  are  ignorant  of  the  first  rudiments  of  Chris- 
tianity.— We  should  provide  for  the  instruction  of  children, 
especially  children  of  the  poor;  that  they  may  be  early  taught 
to  fear  God  and  to  keep  his  commands :  and  that  they  may 
be  trained  up  for  the  service  of  Christ ;  that  thus,  the  name 
of  God  may  be  honoured,  and  human  happiness  promoted. — 
To  promote  the  welfare  of  souls,  we  are  not  only  to  furnish 
instruction  for  the  unenlightened ;  but  we  are  to  persuade 
men  to  be  reconciled  to  God ;  and  to  commit  their  souls  to 
Christ  for  salvation.  There  are  many,  who  know  the  will 
of  God,  yet  do  it  not,  who  believe  that  Christ  has  died  for 
sinners,  yet  regard  it  not.  These  are  to  be  i:)crsuaded  by  the 
mercies  of  God,  aiid  by  the  terrours  of  the  Lord,  to  lay  hold 
on  eternal  life.     Here  is  a  very  extensive  field,  in  wliich  tho 


THE    DUTY    OF    BENEFICENCE.  195 

benevolent  may  roam,  and  feast  their  soul  on  the  luxury  of 
doing  good. 

The  wants  of  the  body,  as  well  as  of  the  soul,  demand 
your  attention.  In  this  view,  strangers  have  a  claim  to  your 
kindness.  Tf  you  have  ever  been  a  stranger,  in  a  distant  land, 
you  know  how  to  prize  those  little  acts  of  kindness,  which 
every  stranger  needs,  and  which  are  so  peculiarly  gratifying 
to  the  anxious  mind.  Kindness  to  strangers,  who  may  never 
have  it  in  their  power  to  recompense  you,  evinces  a  generous 
heart ;  but  there  is  a  meanness  and  ill  manners  manifested, 
by  the  opposite  disposition,  which  deserves  dothing  but  con- 
tempt.— But  strangers  have  a  claim  to  your  kindness,  from 
higher  authority.  It  is  enjoined  in  the  scriptures,  both  by 
precept  and  by  example. — "Be  not  forgetful  to  entertain 
strangers;  for  thereby  some  have  entertained  angels  una- 
wares." For  an  example,  I  will  only  instance  Abraham — 
"  And  Abraham  lifted  up  his  e3'es  and  looked,  and  lo  !  three 
men  stood  by  him ;  and  when  he  saw  them,  he  ran  to  meet 
tlieni  from  the  tent  door,  and  bowed  himself  toward  the 
ground ;  and  said,  M}-'  lord,  if  now  I  have  found  favour  in 
thy  sight,  pass  not  away,  I  pray  thee,  from  thy  servant. 
Let  a  little  water,  I  pray  you,  be  fetched,  and  \^'ash  your 
feet,  and  rest  yourselves  under  the  tree ;  and  I  will  fetch  a 
morsel  of  bread,  and  comfort  ye  your  hearts ;  after  that  ye 
shall  pass  on.  And  Abraham  hastened  into  the  tent,  unto 
Sarah,  and  said;  Make  ready  quickly  three  measures  of  fine 
meal,  knead  it  and  make  cakes  upon  the  hearth.  And  Abra- 
ham ran  unto  the  herd,  and  fetched  a  calf,  tender  and  good. 
And  he  took  butter  and  milk,  and  the  calf  which  he  had 
dressed,  and  set  it  before  them."  What  can  be  more  ex- 
pressive of  a  benevolent  soul !  Oh  !  that  we  w^ere,  in  this 
respect,  children  of  faithful  Abraham. 

The  sick  should  be  objects  of  our  care. — Christ  will  reward 
the  kindness,  which  is  shown  to  the  saints,  when  they  are 
sick  or  in  afifliction,  as  done  unto  himself.  "'  1  was  sick  and 
ye  visited  me,  in  prison  and  ye  came  unto  me.*"  Christ  and 
his  apostles  were  often  employed  in  healing  the  sick  ;  and 
acts  of  kindness  to  the  distressed,  has  been  a  characteristick 
of  eminent  Christians  in  every  age. — "  Pure  religion  before 
God  and  the  Father  is  this,  to  visit  the  fatherless  and  widows, 
iii  their  affliction."  It  is  in  sickness,  that  we  most  need  the 
kind  offices  of  neighbours.  It  is  on  the  dying  bed,  that  we 
most  need  consolation  and  support. — It  is  food  for  the  pious 
Christian,  to  sit  by  the  bedside  of  a  dying  friend,  and  assist  his 
languid  powders ;  that  his  departin.g  soul  may  lay  hold  on  Christ, 
the  Saviour  of  sinners :  or,  having  already  an  interest  in  his 
pardoning  love,  may  be  assisted  to  wing  its  way  to  everlasting 


196  THE   DUTY   OF   BENEFICENCE. 

life.  The  anxious  care  of  an  afflicted  family  is  greatly  re- 
lieved, by  the  sympathy  and  kindness  of  friends.  Then 
benevolence  itself,  will  dictate  the  propriety  of  being  kind 
and  attentive  to  the  sick. 

Amonix  the  objects  of  beneficence,  the  poor  are  especially 
to  be  remembered. — "  Is  not  this  the  fast,  that  1  have  chosen, 
to  deal  thy  bread  to  the  hungry  ?  and  that  thou  bring  the 
poor,  that  are  cast  out,  to  thy  house." — "  A  goodjman  shovveth 
favour  and  lendeth :  he  hath  dispersed ;  he  hath  given  to  the 
poor ;  his  righteousness  endureth  for  ever." — Christ  says  to 
his  disciples,  "  The  poor  ye  have  with  you  always,  and 
whensoever  ye  will,  ye  may  do  them  good."  The  poor  of 
all  descriptions  are  objects  of  charity ;  but  the  indigent  foUovv- 
ers  of  Christ  should  he  particularly  objects  of  your  regard. 
B}'  the  gralitude,  which  we  owe  to  Christ  for  his  redeeming 
love,  we  are  all  bound  to  deal  kindly  with  his  servants,  who 
are  in  affliction  and  want.  And  Christians  are  bound,  not 
only  by  the  gratitude  which  they  owe  to  Christ,  but  by  their 
mutual  engagements,  to  communicate  to  each  other's  neces- 
sities. This  has  been  the  practice  of  the  churches  in  every 
age,  particularly  in  primitive  times.  In  the  days  of  Paul 
there  was  a  collection  made,  in  the  different  churches,  for 
the  poor  saints  at  Jerusalem,  in  which  he  himself  took  a  very 
lively  interest.  And  he  has  left  on  record  particular  direc- 
tions, respecting  the  relief  of  the  poor.  Then,  for  the  grati- 
tude we  owe  to  Christ,  and  for  the  love  we  owe  to  one 
another,  let  us  be  faithful  in  the  discharge  of  this  duty. 

From  the  catalogue  of  those,  who  should  be  the  objects  of 
our  kindness  and  charity,  we  are  not  to  except  even  our 
enemies.  We  are  required  to  labour  for  the  salvation  of 
their  souls;  to  visit  them  in  sickness;  and  to  relieve  them  in 
want. — "  If  thine  enemy  hunger,  feed  him ;  if  he  thirst,  give 
him  drink ;  for  in  so  doing  thou  shalt  heap  coals  of  fire  on 
his  head." — "  But  I  say  unto  you,"  saith  Christ,  "  love  your 
enemies :  bless  them  that  curse  you ;  do  good  to  them  that 
hate  you ;  and  pray  for  them  which  despitefully  use  you,  and 
persecute  you."  We  should  remember,  that  Christ  died  for 
us,  while  yet  we  were  enemies ;  and  should  learn  to  forgive, 
as  we  hope  to  be  forgiven ;  that  we  may  be  the  children  of 
our  Father,  which  is  in  heaven;  who  maketh  his  sun  to  rise 
on  the  evil  and  on  the  good,  and  who  dispenses  to  enemies 
as  well  as  to  friends. 

But  although  our  benevolence  ought  to  be  extended  to  all 
men,  as  fai-  as  we  have  opportunity  ;  yet  those,  who  are 
the  most  intimately  connected  with  us,  have  the  greatest 
claim  to  our  regard.  And  that  just  in  proportion  to  the  inti- 
macy of  the  connexion.  This  sentiment  is  agreeable  to  scrip- 


THE    DUTY    OF   BENEFICENCE.  197 

ture  ;  the  practice  is  consistent  with  disinterested  benevolence 
and  essential  to  the  well-being  of  society.  God  has  assigned 
to  each  one  of  us,  a  particular  sphere,  in  which  we  are  to  act. 
Parents  are  to  have  a  particular  care  for  their  own  children, 
to  see  that  they  are  trained  up  for  the  service  of  the  Lord. 
We  ought  to  have  a  particular  regard  for  the  welfare  of  the 
society,  in  which  God  has  placed  us.  We  should  have  a  parti- 
cular anxiety  for  the  church  of  which  we  are  members.  The 
wisdom  of  this  economy  in  God's  providence  will  be  readily 
perceived,  without  further  illustration.  Besides,  the  scrip- 
tures accord  with  the  sentiment,  that  a  more  particular  re- 
gard is  due  to  those,  who  are  the  most  intimately  connected 
with  us.  See  both  the  example  and  the  precept  of  Paul. — 
"  For  1  could  wish  myself  accursed  from  Christ,  for  my  breth- 
ren, my  kinsmen  according  to  the  flesh." — And  speaking  of 
the  poor,  in  the  church,  he  says,  "If  any  provide  not  for  his 
own,  and  especially  for  those  of  his  own  house,  he  hath  denied 
the  faith  and  is  worse  then  an  infidel."  Thus  you  are  requir- 
ed particularly  to  watch  your  own  heart;  to  instruct  your  own 
children ;  to  promote  the  welfare  of  your  own  society  ;  and 
to  communicate  to  the  necessities  of  your  own  church  :  and 
yet  to  do  good  to  all  men,  as  you  have  opportunity. 

But,  before  we  dismiss  the  subject,  let  us  attend  to  that 
which  was  proposed. 

III.  The  mamier  in  which  beneficence  should  be  exercised. 

It  should  be  performed  without  ostentation.  If  3^ou  boast 
of  your  charity,  your  motives  will  be  justly  suspected.  It 
will  be  believed,  that  you  are  charitable  to  obtain  applause ; 
rather  than  to  honour  Christ,  or  to  relieve  the  afflicted.  If 
your  charity  is  dispensed,  with  ceremony  and  parade,  it|will 
Feed  that  pride,  which  is  lurking  about  the  human  heart.  And 
while  others  are  refreshed,  by  your  bounty,  God,  instead  of 
causing  the  consolation  to  return  into  your  own  bosom,  will 
send  leanness  into  your  soul.  Charity,  when  it  is  practicable, 
should  be  dispensed  m  secret.  This  is  the  instruction  of 
Christ,  on  the  subject. — "  Take  heed  that  ye  do  not  your  alms 
before  men,  to  be  seen  of  them.  But  when  thou  doest  alms, 
let  not  thy  left  hand  know  what  thy  right  hand  doeth." 
Your  charity  should  be  dispensed  with  meekness.  If  you 
appear  to  manifest,  that  you  think  it  an  act  of  great  conde- 
cension,  to  be  engaged  in  relieving  the  distressed,  and  in  sup- 
plying the  wants  of  the  poor  ;  your  favours  will  be  received 
with  great  indifference.  If  you  cast  illiberal  reflections  upon 
the  condition  of  the  poor  and  distressed,  your  charity  will  be 
despised  ;  and  you  will  bring  contempt  upon  the  religion  of 
Jesus,  under  whose  authority  you  profess  to  act.  Haughti- 
ness is  despicable  in  any  one  ;  but  in  a  professor,  pretending 


198  THE   DUTY  OP   BENEFICENCE. 

to  act  under  the  authority  of  the  meek  and  lowly  Jesus,  it 
is  abominable. — Again  ;  your  alms  should  be  distributed  with- 
out grudging  ;  for  God  loveth  ct  cheerful  giver. 

Finally,  there  are  benefits  resulting  from  the  exercise  of  be- 
neficence, which  must  powerfully  influence  the  benevolent  and 
pious  soul.  This,  time  will  not  permit  me  extensively  to  illus- 
trate. Suffice  it  to  say,  that  beneficence  greatly  conduces  to 
the  prosperity,  harmony,  and  friendship  of  societies  :  and  af- 
fords consolation  and  encouragement  to  the  individual  objects. 
It  makes  the  widow's  heart  to  sing  for  joy ;  it  saves  the  or- 
phan from  the  vices  of  the  poor  ;  and  causes  the  idol  temples 
to  resound  with  the  high  praises  of  God.  It  fills  the  soul  with 
inward  peace.  But  above  all,  with  such  sacrifices  God  is  well 
pleased :  and  his  favour  is  life ;  his  loving-kindness  better 
than  life. 


SERMON  XXVII. 

Mankind,  by  nature,  are  in  a  state  of  spiritual 
death;  and  can  be  quickened  only  by  the  spirit  of 

GOD. 

[first.] 

Eph.  ii.  1. — You  hath  he  quickened,  who  were  dead  in  trespasses  and  sins. 

Since  we  are  all  bound  to  eternity,  and  must  there  be  ad- 
judged, according  to  our  condition  and  character  ;  it  is  surely 
a  subject  of  great  importance,  that  we  should  know  our  state ; 
what  we  are  by  nature,  and  what  we  are  by  practice  :  lest 
we  should  be  careless,  when  we  ought  to  be  alarmed  ;  con- 
fident in  ourselves,  when  we  ought  to  trust  in  God ;  or  should 
hope  we  are  Christians  without  proper  grounds. — If  we  are 
not  made  sensible  of  our  condition,  though  we  may  be  dead 
in  trespasses  and  sins,  treasuring  up  wrath,  against  the  day 
of  wrath  ;  ready  to  drop  into  the  flames  of  the  bottomless  pit, 
and  to  join  the  society  of  those  miserable  beings,  the  smoke 
of  whose  torment  shall  ascend  up  for  ever  and  ever ;  yet  we 
shall  be  unconscious  ;  and  shall  march  heedless  on,  to  ever- 
lasting death  :  for  we  never  shall  fear,  until  we  are  sensible 
we  are  in  danger ;  and  shall  never  cry  for  help,  until  we  are 
sensible  we  need  it.     Thus  we  may  trifle  away  our  time  of 
trial,  until  death  shall  sweep  us  suddenly,  into  everlasting 
destruction. — We  are  inclined  to  be  self-confident ;  inclined 
to  believe,  that  we  have  ability  sufficient  to  transact  all  con- 
cerns, which  relate  to  ourselves,  spiritual  as  well  as  temporal. 
Therefore  if  we  are  not  made  sensible  of  our  helplessness  and 
absolute  dependence  on  God,  though  we  may  see  our  dan- 
ger, in  some  measure,  yet  we  shall  be  inclined  to  believe, 
that  we  can  begin  our  preparation  for  eternity,  at  any  future 
period,  which  shall  be  most  convenient ;  and  accomplish  that 
work,  in  a  short  time,  about  which  others  employ  their  whole 
life.     Thus  we  may  appoint  to-morrow,  when  God  says  to- 
day ;  we  may  trust  in  our  own  strength,  when  we  should 
pray  for  help ;  until  we  close  our  probation  and  drop  into 
eternity. — If  we  know  not  what  we  are  by  nature,  and  do 
not  examine  our  practices,  we  may  be  led  to  believe,  that 
we  are  Christians,  although  our  conduct  exhibits  no  evidence 
of  a  change  in  our  affections  ;  no  evidence  of  a  renovation  of 
our  nature.     For  if  we  do  not  know,  that  by  nature,  we  are 


200  MANKIND   BY   NATURE,    &C. 

dead,  we  may  not  perceive  the  necessity  of  a  change :  and 
though  we  may  perceive  the  necessity,  yet  if  our  conduct  is 
not  often  laid  open  to  our  view,  we  may  suppose,  that  our 
hearts  are  yielding  the  peaceable  fruits  of  righteousness,  while 
they  are  bringing  forth  fruit  unto  death. — Thus  you  perceive 
it  is  as  important,  as  is  the  salvation  of  the  soul,  that  you 
should  know  what  you  are  by  nature  and  by  practice. — But, 
when  the  discovery  is  made  to  us,  it  is  often  painful.  When 
we  perceive  that  we  have  no  spiritual  life,  we  are  alarmed. 
When  we  see  our  own  vileness,  the  view  is  disagreeable, 
and  we  abhor  ourselves.  But  we  should  not,  on  that  account, 
neglect  the  scriptures ;  the  mirror  which  reflects  our  true  like- 
ness ;  nor  should  we  disesteem  the  minister  who  shows  us 
plainly  what  we  are. — There  is  an  anecdote  related,  of  the 
preaching  of  Massillon,  before  the  king  of  France,  which 
shows  the  candour  of  the  monarch ;  and  is,  perhaps,  the  best 
encomium,  which  could  be  passed  upon  a  minister  of  the  gos- 

{)el.  The  anecdote  is  to  this  effect.  His  majesty,  after  having 
leard  the  sermon  of  Massillon,  says  to  him,  "  Sir,  I  have 
heard  many  ministers,  in  this  chapel,  and  I  commonly  go 
away  pleased  with  the  speaker ;  but  when  I  hear  you,  1  go 
away  displeased  with  myself" 

Since,  therefore,  it  is  so  necessary,  that  we  should  know 
our  true  state,  1  shall  attempt  to  prove,  that  we  are  all,  by 
nature,  dead  in  sin ;  and  that  when  a  sinner  is  raised  to  life, 
it  is  by  the  power  of  God.  "  You  hath  he  quickened,  who 
were  dead  in  trespasses  and  sins." 

J  shall  first  attempt  to  prove ;  principally  from  the  scriptures, 
that  we  are  all  by  nature  dead  in  sin.  And  in  further  confir- 
mation of  the  truth,  shall  show  how  we  became  so  ;  and 
attempt  to  account  for  those  appearances  of  life,  which  we 
discover  in  the  natural  heart. 

I.  We  are  by  nature  dead  in  sin. — That  is  entirely  destitute 
of  spiritual  life  ;  have  no  desire  of  holiness  :  but,  on  the  con- 
trary, have  a  continual  propensity  to  sin.  Of  this  the  text  is 
positive  proof — "  You  hath  he  quickened,  who  were  dead 
in  trespasses  and  sins." — "  Through  the  offence  of  one,  many 
be  dead." — "  And  you,  being  dead  in  your  sins,  hath  he  quick- 
ened together  with  him,  having  forgiven  you  all  trespasses." 
"  He  that  hath  the  Son  hath  life ;  and  he,  that  hath  not  the 
Son  of  God,  hath  not  life." — "  Except  ye  eat  the  flesh  of  the 
Son  of  man  and  drink  his  blood,  ye  have  no  life  in  you  ;"  and 
a  multitude  of  other  passages  to  the  same  effect. — That  man- 
kind are  dead  in  sin,  and  have  no  natural  inclination  to  holi- 
ness, may  be  proved,  from  the  present  state  of  religion  and 
morality.  If  mankind  were  naturally  inclined  to  virtue,  each 
successive  generation,  since  the  beginning  of  time,  would 


MANKIND  BY   NATURE,   &.C.  201 

have  been  more  moral  and  more  religious,  than  the  preceding; 
and,  at  the  present  day,  this  wretched,  sinful  world  would 
have  been  a  paradise. — The  same  may  be  proved,  from  the 
character  and  conduct  of  individuals.  If  we  were  naturally 
inclined  to  holiness,  every  individual,  as  he  adv^anced  in  years 
would  grow  in  grace.  But,  that  this  is  by  no  means  the  case, 
the  slightest  observation  will  demonstrate.  Therefore  it  is 
manifest,  that  we  are  by  nature,  dead  in  sin  ;  and  have  no 
relish  for  spiritual  food. — This  destitution  of  spiritual  life  ; 
this  deadness  in  sin,  the  condition  in  which  we  are  all  placed 
by  nature,  has  been  commonly  called  for  the  sake  of  distinc- 
tion, original  sin.  The  term,  however,  is  not  strictly  applicable 
to  the  state,  which  it  is  designed  to  describe.  Sin  implies 
actual  transgression.  So  far  then,  the  term  is  inapplicable  to 
the  subject :  for  the  condition  of  man  by  nature,  is  that  of 
preparedness,  or  adaptedness  to  sin,  rather  than  a  state  of 
actual  transgression.  We  may  and  do  possess  a  sinful  nature, 
before  we  can  commit  actual  transgression.  The  soul  by 
the  fall  has  lost  the  moral  image  of  God.  It  has,  however, 
all  the  faculties,  which  it  originally  possessed ;  but  these  fac- 
ulties are  perverted,  and  have  a  wrong  bias ;  the  soul  of  the 
natural  man  has  an  adaptedness  to  sin  ;  so  that  when  objects 
are  presented  before  it,  and  it  begins  to  act,  it  will  love  what 
God  hates,  and  hate  what  he  loves.  It  is  this  destitution  of 
holy  desires  ;  this  adaptedness  to  sin,  which  is  called,  in  the 
scriptures,  the  natural  man  ;  the  carnal  mind ;  fallen  nature  ; 
spiritual  death ;  and  is  called  by  divines  original  sin.  And 
the  preceding  proof  is  designed  to  comprise  no  more  than 
this. 

This  state  of  spiritual  death,  in  Vv^hich  we  are  all  involved, 
by  nature,  simpl}'  considered,  does  not  imply  guilt.  We  cannot 
be  biameable  for  being  in  a  condition,  in  which  we  are  placed 
without  our  knowledge  and  without  the  consent  of  our  will. 
This  is  implied  in  many  passages  of  scripture. — "  If  we  sin 
wilfully,  after  we  have  received  the  knowledge  of  the  truth, 
there  remaineth  no  more  sacrifice  for  sin."  Christians  will  re- 
pent of  their  sins,  which  they  commit  ignorantly ;  because  they 
dishonour  Christ  and  his  cause  ~,  and  because  they  are  attend- 
ed with  evil  consequences ;  although  they  may  not  be  con- 
cious  of  any  guilt.  Jn  this  sense  we  should  repent  of  our 
first  parents'  sin  ;  because  of  its  consequences.  We  should 
lament  that  we  have  a  fallen  nature,  which  produces  sin  and 
all  our  woes.  But  we  cannot  feel  conscious  of  guilt,  on  that 
account. — But  although  we  are  not  guilty  for  our  fallen  na- 
ture, simply  considered ;  yet  it  is  obvious,  that  while  we  are 
destituLe  of  spiritual  life,  we  are  totally  disqualified  for  the 
enjoyments   of  heaven :  for  if  we  have  a  heart  prepared  to 

18 


202  MANKIND   BY   NATURE,    &C. 

hate  God,  and  Christ,  and  angels,  and  saints,  and  holiness, 
and  worship,  how  can  we  dwell  in  heaven? — Hence,  you  per- 
ceive, and  yon  learn  the  same  truth  from  express  scripture, 
that  no  soul  will  ever  enter  there  without  regeneration ;  that 
the  infant  must  be  born  again,  or  never  see  the  kingdom  of 
heaven. — These  arguments  appear,  at  the  first  view,  to 
amount  to  a  demonstration,  that  all  infants,  who  have  not 
committed  actual  sin,  will  be  saved :  that  since  they  are  not 
punishable  on  account  of  their  fallen  nature,  and  have  not 
committed  actual  sin ;  and  since  there  is  no  middle  state 
between  happiness  and  misery ;  that  God,  whose  favourite 
attribute  is  mercy,  prepares  their  hearts  and  receives  them  to 
himself.  This,  it  is  hoped,  will  be  the  happy  lot  of  all  those 
who  die  in  infancy.  But  the  foregoing  arguments  do  not 
amount  to  a  demonstration  of  it :  for  although  an  infant  may 
be  taken  from  the  world,  before  it  has  committed  actual  sin; 
yet,  if  its  heart  is  not  regenerated,  as  soon  as  objects  are 
presented  before  it,  in  the  eternal  world,  it  will  love  and  hate, 
according  to  its  sinful  propensity,  and  thus  commence  a 
career  of  actual  transgression,  which  may  be  succeeded  by 
actual  pun  shment. 

But  to  proceed;  we  have  hitherto  been  confined  to  the 
proof,  that  we  are  all  by  nature  destitute  of  spiritual  life  ; 
but  this  is  not  all,  which  is  implied  in  being  "  dead  in  trespasses 
and  sins." — "You  hath  he  quickened,  who  were  dead  in  tres- 
passes and  sins."  This  implies,  not  on'}",  tliat  they  were  des- 
titute of  spiritual  life,  until  they  were  quickened  by  the 
Spirit ;  but  that  they  lived  a  life  of  sin.  This  then  is  the  con- 
dition of  all  mankind.  They  have  a  sinful  nature ;  and  by 
this  sinful  nature  would,  if  left  to  themselves,  be  led  constantly 
to  sinful  practice.  That  this  is  the  consequence  of  such  a 
nature,  is  yet  to  be  illustrated. — Listen  to  the  reasoning  of  the 
scriptures  on  the  subject. — "  Can  a  fountain  send  forth  at  the 
same  place,  both  sweet  water  and  bitter  1  Can  a  fig  tree 
bear  olive  berries?  or  a  vine,  figs?"  neither  will  a  sinful  heart 
produce  any  thing,  but  sinful  practice. — "•  The  heart  of  the 
sons  of  men  is  fnWy  set  in  them  to  do  evil." — "The  heart  of 
the  sons  of  men  is  full  of  evil,  and  madness  is  in  their  heart, 
while  they  live ;  and  after  that  they  go  to  the  dead."  This 
is  the  true  picture  of  the  natural  heart  ;  and  the  reason  why 
it  is  not  exhibited,  by  all  the  unregenerate,  is  to  be  shown 
hereafter. — But  to  introduce  an  argument,  which  may  per- 
haps come  nearer  your  hearts. — We  are  all  willing  to  confess, 
that  we  do  sometimes  sin;  and  how  does  that  take  place'? 
God  does  not  constrain  us  to  sin; — "He  cannot  be  tempted 
with  evil,  neither  tompteth  he  any  man  :"  the  adversary  can- 
not constrain  us ;  all  he  can  do,  is  to  place  temptations  before 


MANKIND    BY    NATURE,     &C.  203 

US ;  therefore,  the  sins,  that  we  commit,  are  owing  to  our 
own  propensity  to  sin.  But  it  has  been  before  shown,  that 
we  have  naturally  no  inclination  to  holiness,  therefore  the 
whole  propcnsit}'  of  the  natural  heart,  is  to  sin.  Thus  our 
sinful  nature  leads  continually  to  sinful  practice :  and  sinful 
practice  is  the  ground  of  our  guilt ;  and  guilt  is  the  ground 
of  condemnation  ;  according  to  the  scripture : — "  When  lust 
hath  conceived  it  bringeth  forth  sin,  and  sin  when  it  is  finished, 
bringeth  forth  death.'" — But  there  is  a  question  of  some  im- 
portance, which  naturally  occurs  in  this  connexion,  tf  actual 
transgression  is  the  natural  consequence  of  our  fallen  condition, 
and  we  are  not  blameable,  for  being  in  that  condition,  why 
are  we  blameable  for  our  sins,  which  are  but  the  natural 
consequence  of  our  being  in  that  state  ?  That  we  are  thus 
blameworthy,  the  scriptures  plainly  assert. — "  Cursed  is  every 
one,  that  continueth  not  in  all  things,  written  in  the  book  of 
the  law,  to  do  them." — "  The  soul  that  sinneth  it  shall  die" 
"  Will  ye  steal,  and  murder,  and  commit  adultery,  and  sw^ear 
falsely,  and  burn  incense  unto  Baal,  and  walk  before  other 
gods,  ^vhom  we  know  not,  and  come  and  stand  before  me  in 
this  house,  which  is  called  by  my  name,  and  say,  \i  e  are 
delivered  to  do  all  these  abominations  V''  With  such  plain 
declarations  of  scripture,  charging  the  guilt  of  our  sins  upon 
us,  we  ought  to  be  convinced. — But  perhaps  it  will  not  be 
treading  on  forbidden  ground,  if  an  attempt  is  made  to  show 
the  reasonableness  of  it. — If  we  act  according  to  our  will, 
although  we  may  be  inclined  to  those  actions,  by  the  propen- 
sities of  our  nature  ;  yet  we  act  freely :  for  no  being  can 
possibly  have  greater  freedom,  than  liberty  to  act  according 
to  his  will  or  inclination.  Then  if  we  disobey  God's  com- 
mands, without  being  constrained  to  do  so,  we  act  freely  ; 
tlierefore,  we  are  guilty,  and  deserve  the  penalty,  which  is 
threatened  against  transgressions.  However  much  we  may 
be  disposed  to  excuse  ourselves,  for  our  sinful  practices,  we 
stand  condemned,  at  the  bar  of  our  own  conscience;  and 
if  we  repent  not,  shall  finally  be  condemned,  before  the  judg- 
ment seat  of  Christ. — "  For  if  our  heart  condemn  us,  God 
is  greater  than  our  heart,  and  knoweth  all  things."' 

In  further  confirmation  of  the  truth,  that  we  are  all,  by 
nature,  dead  in  trespasses  and  sins,  1  shall  proceed  to  show, 
as  was  proposed — 

11.  How  we  l)ecame  so. 

We  have  derived  our  sinful  nature  from  Adam  ;  the  father 
and  representative  of  the  human  race. — "  By  one  man,  sin 
entered  into  the  world,  and  death  by  sin  ;  and  so  death  passed 
upon  all  men  ;  for  that  all  have  sinned." — '•  Through  the 
offence  of  one,  many  be  dead." — "  By  the  offence  of  one. 


204  MANKIND   BY    NATURE,    &.C. 

judgment  came  upon  all  men,  to  condemnation." — "  By  one 
man's  disobedience, many  were  constituted  sinners;"  and  since 
we  all  derive  our  nature  Irom  the  same  stock:  we  must  all  pos- 
sess the  same  nature  ;  we  must  be  all  equally  dead  in  sin,  and 
equally  depraved.  The  vast  difif'erence,  which  we  perceive  in 
the  conduct  of  mankind  is  outing  to  another  cause.  We  may 
perhaps  find  no  difficulty  in  acknowledging  that  certain  indi- 
viduals, with  whom  we  may  be  acquainted,  are  totally  de- 
praved. But  if  one  is  so,  since  we  ail  derive  our  nature  from 
the  same  stock,  we  must  be  all  so.  The  only  reason  why 
you  differ  from  the  most  abandoned  of  tlie  human  race  is,  that 
God  has  permitted  them  to  act  according  to  their  natural 
propensities  :  and  has  afforded  you  his  restraining  grace,  from 
your  infancy  to  the  present  time.  There  is  no  individual 
more  abandoned,  than  the  propensities  of  his  nature  lead  him 
to  be :  for  it  is  blasphemous,  to  suppose  that  God  compels 
any  one  to  sin  ;  so  that  he  goes  beyond  the  propensities  of 
his  nature.  Therefore,  in  the  most  abandoned  of  the  human 
race,  you  may  see  what  you  are  by  nature  ;  and  what  you 
would  be  by  practice,  if  left  to  j^ourself.  Then  let  us  give 
God  the  glory,  and  let  us  humble  ourselves,  before  him. — 
Thus,  you  perceive,  we  are  all  by  nature  equally  sinful,  be- 
cause we  ail  sprang  from  the  same  source. — But  further ; 
since  Adam  is  this  stock,  from  whence  we  all  sprang,  we 
must  be  by  nature  totally  sinful ;  destitute  of  spiritual  life  ; 
"  dead  in  trespasses  and  sins." — God  created  man,  in  Ins  own 
image  ;  the  moral  attributes  of  God  were  enstamped  upon 
his  soul ;  but  this  image  was  marred  and  totall)^  defaced  by 
sin.  He  was  threatened  with  death  spiritual,  as  well  as 
natural,  if  he  should  disobey  God's  command.  This  he  did, 
and  suffered  itspenaltj'.  He  became  spiritu all}'"  dead  :  "  For 
the  wages  of  sin  is  death."  This  then  is  the  sinful  source, 
from  whence  we  have  derived  our  nature ;  from  this  stock, 
spiritually  dead,  and  alive  only  to  sin,  we  all  sprang ;  con- 
sequenth^  we  are  all,  by  nature,  dead  in  trespasses  and  sins. 
"  A  good  tree  bringeth  forth  good-  fruit,  but  a  corrupt  tree 
briuffeth  forth  evil  fruit." 

Thus  it  is  evident,  that  we  are  all,  by  nature,  dead  in  tres- 
passes and  sins  ;  destitute  of  spiritual  hfe,  and  inclined  wholly 
to  evil. — But  how  are  we  to  profit,  by  the  knowledge  of  this 
truth  ?  We  should  learn,  that  we  are  in  a  helpless  condition  ; 
and  that  if  we  have  not  help  from  the  Almighty,  we  shall  die 
in  our  sins  :  for  our  sinful  nature  leads  to  sinful  practice,  and 
"  the  wages  of  sin  is  death." — And  since  we  are  in  a  helpless 
condition  and  must  die,  if  God  does  not  send  us  relief,  we 
should  learn  not  to  reject  his  aid,  when  it  is  offered.  We 
should  learn  to  obey  the  softest  call  of  the  Spirit ;  and  to 


MANKIND   BY    NATURE,    &C.  205 

accept  the  first  offers  of  mercy,  which  he  makes  to  us.  We 
should  learn  not  to  reject  Christ,  when  he  stands  knocking  at 
the  door  :  and  not  to  grieve  his  Spirit,  by  exposing  ourselves 
to  temptation  and  sin.  And  when  you  have  learned  this,  you 
have  learned  the  way  to  the  kingdom  of  heaven  :  for  God  is 
always  affording  you  his  aid  ;  giving  you  his  restraining  grace 
to  keep  you  from  sin  ;  and  if  you  will  not  reject,  what  he 
sends,  he  will  give  you  more. — God  is  calhng  you  by  his 
Spirit ;  and  he  is  giving  you  frequent  convictions  of  con- 
science. Who  is  there  among  you,  who  is  not  often  con- 
vinced of  his  sin  and  folly,  and  invited  to  repent  and  believe  ? 
and  if  you  would  not  stiHe  your  convictions,  by  rushing  into 
sin,  he  would  afford  you  his  regenerating  grace. — God  is 
offering  you  mercy,  and  eternal  life  ;  and  if  you  were  sensible, 
that  you  were  dead,  and  had  need  of  hfe ;  that  you  were  a 
sinner,  and  had  need  of  mercy  ;  so  that  you  would  accept 
them,  on  the  conditions  on  which  they  are  offered,  he  would 
immediately  confer  them. — Christ  is  knocking  at  he  door, 
and  wishes  to  come  in,  and  sup  with  you ;  that  he  might 
afford  you  the  joy,  which  results  from  his  friendship  and  soci- 
ety.— But  if  you  will  not  believe,  that  )^ou  are  dead,  and  have 
need  of  hfe  ;  that  you  are  a  sinner  and  have  need  of  mercy, 
and  will  continue  to  reject  God's  aid  ;  to  grieve  his  Spirit ; 
and  to  trifle  with  the  offers  of  mercy,  you  must  die  in  your 
sins,  and  be  consigned  to  everlasting  misery. 
(The  remainder  is  reserved.) 


18^ 


SERMON  XXVIII. 

MANKIND,  BY  NATURE,  ARE  IN  A  STATE  OF  SPIRITUAL 
DEATH;  AND  CAN  BE  QUICKENED  ONLY  BY  THE  SPIRIT  OF 
GOD. 

[second.] 
Eph.  ii.  1. — You  hath  he  quickened,  who  were  dead  in  trespasses  and  sins. 

It  is  often  objected,  to  the  doctrines  of  grace,  that  they  are 
discouraging  doctrines  :  that  if  it  is  asserted,  that  we  are  by 
nature  dead,  and  cannot  be  raised  to  life,  but  b}^  the  Spirit 
of  God,  and  that  salvation  is  all  of  grace,  it  will  have  a  ten- 
dency to  discourage  the  awakened  sinner.  It  is  the  opinion 
of  many,  and  of  those  too  who  believe  these  doctrines,  that 
it  would  be  better  to  say  more  of  the  duty  of  the  creature, 
and  less  of  the  sovereignty  of  the  Creator.  It  is  true,  that 
one  doctrine  of  the  scriptures,  may  occupy  so  much  of  our 
time  and  attention,  as  to  exclude  others  of  equal  importance. 
Ministers  have  often  favourite  topicks,  on  which  they  love  to 
dw'ell,  which  leads  them  to  neglect  other  subjects;  and  the 
doctrine  of  the  divine  sovereignty  may  be  one  of  them.  But 
if  we  may  judge  of  the  importance  of  a  doctrine,  by  the  fre- 
quency, with  wdiich  it  is  inculcated  in  scripture,  we  must 
conclude,  that  this  is  one  of  the  most  important  in  the  Chris- 
tian system  ;  for  there  is  scarcely  a  page  of  sacred  writ,  which 
does  not  contain  some  intimation  of  the  sovereignty  of  God. 
The  doctrine  of  salvation,  by  the  free  grace  of  God,  is  a  doc- 
trine, on  which  the  inspired  apostles  loved  to  dwell.  Therefore, 
it  is  proper,  that  it  should  be  the  favourite  theme  of  their 
successors  in  office. — If  it  be  true,  that  we  are  dead  in  sin 
and  cannot  be  raised  to  life,  but  by  the  Spirit  of  God,  why 
should  we  flatter  ourselves  with  a  vain  self-confidence.  Why 
should  we  love  to  be  told,  that  Ave  have  strength,  when  we 
have  none.  This  will  lead  us  to  reject  aid,  when  it  is  offered, 
supposing  that  we  have  no  need  of  help,  and  when  we  see, 
that  it  is  necessary  to  be  on  our  way,  we  shall  then  find, 
when  perhaps  it  is  too  late,  that  we  have  neither  strength 
nor  disposition  to  pursue  the  journey.  If  our  condition  is 
helpless,  let  us  know  the  truth  :  and  if  there  is  help  for  us, 
let  us  know  where  it  is  to  be  found.  To  flatter  ourselves 
with  false  hopes,  is  to  bring  ruin  upon  our  souls.  We  may 
pass  on  the  journey  of  life,  pleased  with  the  idea  of  our  own 


MANKIND   BY   NATURE,    ScC  207 

sufficiency,  but  the  end  of  such  a  life  is  everlasting  death. 
Of  what  advantage  is  it,  that  we  pass  on  rapidly  in  the  way, 
if  it  be  the  way  of  death. — On  the  other  hand,  the  doctrine  of 
salvation  by  grace,  when  cordially  received,  will  bring  the 
helpless  sinner  to  God,  where  help  may  be  obtained.  This 
doctrine,  so  far  from  being  a  discouragement,  is  one  of  the 
best  helps,  which  can  be  used,  to  bring  sinners  into  the  way 
of  peace.  It  has  an  influence  to  bring  us  to  the  foot  of  the 
cross ;  just  where  we  ought  to  be,  and  where  Christ  would 
have  us.  It  leads  us  to  relinquish  our  self-confidence,  and  to 
rest  upon  the  arm  of  Christ :  then  we  begin  to  advance  to- 
wards heaven  ;  and  not  till  then.  Let  us,  therefore,  cordially 
receive  the  doctrine  of  grace ;  for  "  they  are  spirit  and  they 
are  life.'* — The  text,  which  is  now  under  consideration,  and 
which  has  once  before  claimed  your  attention,  expressly  as- 
serts, that  it  is  the  sovereign  grace  of  God,  which  raises  dead 
sinners  to  life. — "  You  hath  he  quickened,  who  were  dead  in 
trespasses  and  sins."'' 

In  the  discourse,  which  was  just  now  alluded  to,  it  was 
proposed  to  prove,  that  we  are  all  by  nature  dead  in  sin  :  and 
that,  Vvhen  a  sinner  is  raised  to  life,  it  is  by  the  power  of  God. 
Besides  the  direct  proof  of  the  doctrine,  that  we  are  by  nature 
dead  in  sin  ;  it  was  proposed  to  show,  in  further  confirmation, 
how  we  became  so ;  and  to  account  for  those  appearances 
of  spiritual  life,  which  we  discover  in  the  natural  heart. 

That  part  of  the  original  design,  which  yet  remains  unac- 
comphshed,  is  to  account  for  those  appearances  of  spiritual 
life,  which  we  discover  in  the  natural  heart ;  and  to  prove, 
that  when  a  sinner  is  raised  to  hfe,  it  is  by  the  power  of  God. 

The  impenitent  are  disposed  to  think,  that  they  derive  no 
benefit  from  the  Spirit  of  God ;  that  the  commendable  quali- 
ties, wdiich  they  discover  in  their  own  hearts,  and  that  recti- 
tude of  conduct,  which  they  discover  in  many  others  who 
are  impenitent,  is  spiritual  life ;  and  the  product,  too,  of  the 
natural  heart :  that  the  sympathy,  kindness,  and  generosity, 
and  the  honesty  and  integrity,  which  many  unbelievers  mani- 
fest, are  evidence,  that  we  are  not,  by  nature,  dead  in  sin : 
and,  when  they  compare  their  life  with  the  life  of  Christians, 
they  are  often  disposed  to  exult,  that  their  morality,  which 
they  suppose  to  be  their  own  production,  is  preferable  to  re- 
ligion, wh>ch  Christians  pretend  to  derive  from  the  Spirit  of 
God.  Thus  the  impenitent,  from  mistaken  views  of  the  sub- 
ject, may  become  hardened  in  impenitency ;  may  be  led  to 
reject  religion,  as  a  useless  ceremony;  and  to  despise  the 
mercy  of  Christ,  who  is  the  only  Saviour  of  sinners. 

Then,  as  a  further  confirmation  of  the  truth,  that  we  are 
all  by  nature  dead  in  sin,  I  shall  attempt — 


208  MANKIND   BY   NATURE,    &C. 

III.  To  account  for  those  appearances  of  spiritual  life, 
which  we  discover  in  the  natural  heart. 

The  unregenerate  often  lead  a  life  of  strict  morality ;  per- 
form acts  of  beneficence  and  kindness;  have  strong  convic- 
tions of  conscience  ;  and  make  firm  resolutions  of  amendment. 
Their  acts  and  exercises  have  the  appearance  of  spiritual 
life ;  but  they  are  not  the  reahty.  A  person  may  possess 
these  properties,  and  experience  these  exercises,  in  a  very 
high  degree,  and  yet  have  no  spiritual  life.  They,  who  have 
spiritual  life,  love  the  things  of  the  Spirit  of  God.  This  is 
the  criterion,  by  which  we  are  to  determine,  who  are  spiritu- 
ally alive,  and  who  are  spiritually  dead.  They,  who  have 
natural  life,  will  relish  natural  food,  and  that  just  in  propor- 
tion to  the  degree  of  health,  which  they  possess.  But  they 
who  are  dead  have  no  desire  of  food.  So  it  is  with  those, 
who  have  spiritual  life  ;  they  will  relish  spiritual  food. — "The 
natural  man  receiveth  not  the  things  of  the  Spirit  of  God,  for 
they  are  foolishness  unto  him ;  neither  can  he  know  them, 
because  they  are  spiritually  discerned."  They,  who  have  no 
love  of  spiritual  things,  are  dead  in.  sin.  If  we  do  not  love 
God,  and  act  with  a  view  to  his  honour ;  and  if  we  do  not 
govern  our  actions  and  passions  through  a  love  of  holiness ; 
however  much  our  actions,  and  our  affections,  may  resemble 
religion,  they  are  no  evidence  of  spiritual  life. — But  the  mo- 
rality, beneficence,  convictions,  and  resolutions  of  the  unre- 
generate,  are  not  produced  by  any  such  spiritual  motive.  It 
may  be  clearly  shown,  that  the  natural  man  is  never  actuated 
by  spiritual  motives,  which  is  sufficient  to  show,  that  he  has 
no  spiritual  hfe ;  although  the  motives,  by  which  he  is  actu- 
ated, are  not  always  sinful.  There  are  motives  of  a  natural 
kind,  by  which  natural  men  may  be  influenced,  which  are 
not  in  themselves  sinful ;  and  by  which  the  Christian  may 
with  the  utmost  propriety  be  influenced.  The  unbeliever  is 
not  a  moral  man,  because  he  loves  God,  and  wishes  to  obey 
his  laws;  but  because  morality  is  reputable  ;  because  it  is  for 
his  interest ;  (honesty  is  the  best  policy;)  perhaps  to  set  a 
good  example  before  his  children ;  or  because,  from  early 
education,  it  has  become  habitual.  Perhaps  none  of  these 
motives  are  in  themselves  sinful.  I  know  not  why  a  Chris- 
tian may  not  with  propriety  be  influenced  by  any  of  them. 
But  since  they  are  not  spiritual  motives,  the  morality,  which 
is  the  result  of  them,  is  no  evidence  of  spiritual  life. — The 
beneficence  and  kindness  of  unbelievers  does  not  proceed 
from  real  benevolence  to  men,  as  the  creatures  of  God  ;  or 
from  a  desire  to  obey  the  divine  commands :  for  it  is  very 
rare,  that  you  find  a  person,  whose  heart  has  never  been  sub- 
dued by  sovereign  grace,  who  is  beneficent  and  kind  to  his 


MANKIND   BY   NATURE,    &C.  209 

personal  enemies.  If  there  has  ever  been  an  instance  of  it, 
it  has  been  to  obtain  the  reputation  of  magnanimity.  But  if 
you  love  mankind,  because  they  are  the  creatures  of  God ;  and 
because  he  has  commanded  it;  you  would  delight  to  do  good 
to  enemies  as  well  as  to  friends,  "  that  you  might  be  the 
chikh'en  of  your  Father,  which  is  in  heaven,  who  maketh  the 
sun  to  rise  on  the  evil  and  on  the  good,  and  sendelh  rain  on 
the  just  and  on  the  unjust."  The  kindness,  which  is  shown 
by  the  unrejTenerate,  proceeds  sometimes  from  self-interest ; 
the  expectation  of  receiving  the  same  in  return ;  sometimes 
from  the  desire  of  praise;  sometimes  from  sympathy;  and 
often  from  natural  affection :  but,  as  these  motives  have  no- 
thing of  a  heavenly  nature,  that  beneficence  and  kindness, 
which  are  the  result  of  them,  are  not  the  effect  of  spiritual 
life. — The  unregenerate  often  have  strong  convictions  of 
conscience  ;  perhaps  equal  in  degree,  to  the  convictions  of  the 
Christian ;  but  proceeding  from  entirely  different  motives. 
The  Christian's  grief  for  sin  arises  principally  from  his  having 
offended  God,  whom  he  loves ;  and  dislionoured  religion, 
which  he  wishes  to  promote :  but  the  unhappiness,  which 
unbelievers  experience,  on  account  of  their  sins,  results  from 
remorse  of  conscience,  and  from  fear  of  punishment.  It  is 
not  to  be  understood,  that  these  motives  are  sinful.  It  is  pro- 
per that  sinners  should  be  influenced  by  them.  God  has 
given  us  our  conscience  to  reprove  us  for  sin,  and  to  drive  us 
from  it :  and  he  has  set  before  us  the  terrours  of  the  law, 
that  we  might  fear  and  tremble  ;  and  that  we  might  flee  from 
the  wrath  to  come,  and  lay  hold  on  eternal  life.  He  designed, 
that  we  should  be  influenced  by  thiin.  Therefore,  they  are 
proper  motives.  All,  that  is  here  asserted  is,  that  these  mo- 
tives have  nothing  of  a  holy  nature  ;  and  therefore  those  con- 
victions, which  result  from  them,  are  no  certain  evidence  of 
spiritual  life. — Unbelievers  are  often  very  constant  in  their 
attendance  on  the  outward  forms  of  religion,  and  often  make 
firm  resolutions  of  amendment;  but  they  are  not  actuated  by 
love  to  God,  or  by  the  desire  of  holiness:  nor  do  they  trust 
in  God  when  they  make  their  resolutions.  They  are  actuated 
by  the  fear  of  misery,  and  the.  hope  of  happiness.  1  would 
here  repeat  it;  it  is  very  proper,  that  sinners  should  be  actu- 
ated by  such  motives;  but  still  the  conduct  and  feelings  which 
result  from  them,  are  not  always  the  offspring  of  spiritual 
life. 

But  if  these  exercises  of  the  natural  heart,  which  are  ac- 
knowledged to  be  commendable,  are  not  the  effect  of  spiritual 
life,  in  the  soul,  from  what  source  do  they  proceed?  for  a 
commendable  action  cannot  be  the  offspring  of  a  heart,  which 
is  dead  in  sin,  and  wholly  inclined  to  evil.     These  appear- 


210  MANKIND    BY    NATURE,    &C. 

ances  of  spiritual  life ;  these  commendable  actions  ;  are  the 
effect  of  God's  restraining  grace.  They  are  produced  by 
the  influence  of  the  Holy  Spirit. — "  Surely  the  wrath  of  man 
shall  praise  thee ;  the  remainder  of  wrath  shalt  thou  res- 
train." All  those  motives,  which  have  been  mentioned,  are 
set  before  mankind,  by  the  Holy  Spirit,  to  restrain  them  from 
sin,  and,  as  far  as  they  are  efficacious,  it  is  owing  to  his  influ- 
ence :  for  the  natural  heart,  when  left  to  itself,  breaks  through 
all  these  restraints,  and  rushes  impetuously  into  sin.  God 
has  given  to  all  mankind,  in  a  greater  or  less  degree,  a  care 
for  their  interest  and  happiness ;  the  love  of  reputation ; 
early  education  :  sympathy ;  and  natural  affection  :  that  they 
might  be  induced  to  be  honest,  in  their  deahngs,  and  kind 
in  their  deportment.  This  is  necessary  for  the  good  of  so- 
ciety. God  has  set  before  them  the  horrour  of  hell  and  the 
happiness  of  heaven,  to  produce  convictions  of  sin,  and  reso- 
lutions of  amendment ;  and  these  will  produce  the  effect,  ac- 
cording to  the  divine  energy,  with  which  they  are  attended. 
Some  persons  are  greatly  benefited  by  them ;  but  others  are 
suffered  to  disregard  them,  and  to  follow  the  inclination  of  the 
na,tural  heart.  They  are  left  to  be  immoral,  in  their  lives, 
churlish  in  their  dispositions,  fearless  of  hell  and  regardless 
of  heaven. — Therefore,  let  no  one  assume  the  praise,  for 
the  excellence  of  his  disposition,  or  the  rectitude  of  his  con- 
duct ;  for  his  convictions  of  sin ;  his  resolutions  of  amend- 
ment ;  or  his  strict  attendance  on  divine  worship  ;  but  let  him 
give  God  the  glory,  which  is  due  unto  his  name.  If  you  are 
thus  favoured,  it  is  in  all  probability  owing  to  the  prayers  of 
pious  parents  ;  or  of  faithful  ministers,  who  may  have  been 
long  since  laid  in  their  graves. — Therefore,  be  ashamed  of 
your  proud  boasting ;  humble  yourself  before  God,  and  let 
the  goodness  of  the  Lord  lead  you  to  repentance. 

Thus  it  appears  evident,  that  there  is  no  spiritual  life  in 
the  natural  heart,  and  that  those  appearances  of  life,  which 
we  discover,  are  the  effects  of  God's  restraining  grace. 
Therefore,  we  are  all  by  nature  dead  in  trespasses  and  sins. 
But, 

iV.  When  we  are  raised  to  life  it  is  by  the  power  of  God. 
"  You  hath  he  cjuickened  who  were  dead  in  trespasses  and 
sins." — "  It  is  the  Spirit  tliat  quickeneth,  the  flesh  profiteth 
nothing." — "  Except  a  man  be  born  of  water  and  of  the  Spirit 
he  cannot  enter  into  the  kingdom  of  God." — Besides  this 
proof  from  scripture,  we  may  prove  from  the  state  of  the 
nalurvd  heart,  that  divine  power  is  necessary  to  raise  sinners 
to  hfe.  We  are  by  nature  dead  in  sin.  But  if  we  are  dead, 
we  cannot  reanimate  ourselves  ;  if  we  are  wholly  inclined  to 
sin,  we  shall  not  incline  to  holiness.    Therefore,  spiritual  life 


MANKIND   BY   NATURE,    &.C.  211 

must  be  communicated  by  the  Holy  Spirit. — The  forming  of 
the  spiritual  man  is  a  new  creation. — "  Except  a  man  be  born 
again,  he  cannot  see  the  kingdom  of  God."  Therefore,  since 
no  being,  but  the  Almighty,  has  creating  power ;  wiien  a  lifeless 
sinner  is  reanimated,  it  is  by  the  power  of  God. — But  although 
we  are  by  nature,  dead  to  holiness,  and  cannot  be  quickened, 
but  by  the  Spirit  of  God ;  yet  we  are  not  inactive  :  for  we 
are,  as  has  been  before  shown,  alive  to  sin,  and  need  no  other 
influence,  to  induce  us  to  perpetrate  the  greatest  crimes,  than 
our  natural  propensities,  and  the  temptations  of  the  adversary. 
Such  then  is  the  ruined  condition  of  mankind,  and  such  the 
sovereign  mercy  of  God.  We  are  all,  by  nature,  wholly 
inchned  to  sin  ;  and  the  infinite  variety  of  character,  which 
we  see,  among  mankind,  is  the  effect  of  the  Almighty  hand. — 
The  variety  of  character  among  the  unregenerate  is  the  effect 
of  God's  restraining  grace :  some  are  permitted  to  plunge 
themselves  into  greater  depths  of  sin  than  others. — We  are 
all,  by  nature,  dead  in  sin  ;  and  the  spiritual  life,  which  consti- 
tutes the  difference  between  the  regenerate  and  the  unrege- 
nerate, is  the  effect  of  God's  Spirit. —  We  are  all,  by  nature, 
wholly  averse  to  holiness ;  and  the  different  degrees  of  spir- 
itual growth,  among  the  regenerate,  are  produced  by  the 
sanctitication  of  the  Spirit.  Thus  you  perceive,  we  are 
miserable,  helpless  sinners,  and  God  a  merciful  Sovereign, 
and  an  Almighty  Saviour.  We  are  the  clay,  and  he  the 
potter.  Therefore  let  us  never  boast  of  our  character  or 
attainments ;  but  let  us  ever  give  God  the  glory,  which  is  due 
unto  his  name. 

But  it  may  here  be  asked,  AVhat  constitutes  the  real  differ- 
ence of  character,  between  saints  and  sinners,  if  the  commend- 
able actions  of  the  unregenerate,  and  the  piety  of  the  regener- 
ate, are  both  the  effect  of  the  same  Spirit  (  Is  sanctification, 
upon  this  supposition,  any  thing  more  than  a  greater  degree 
of  restraining  grace?  In  one  respect  the  two  characters  are 
perfectly  similar,  and  the  operations  of  the  Spirit  are  the  same  : 
but  in  another  respect  they  are  radically  different.  The  saint 
has  the  remains  of  unsanctified  nature,  which  is  wholl}''  inclined 
to  sin.  His  character  in  this  respect  is  like  that  of  the  impen- 
itent sinner :  and  God's  restrainmg  grace  is  alike  necessary 
for  both.  But  in  another  respect  there  is  a  radical  difference, 
between  the  two  characters.  The  regenerate  person  has  the 
image  of  God  renewed  in  his  soul  :  so  that  he  has,  though  in 
a  very  small  degree,  all  the  attributes  which  belong  to  God's 
moral  character.  He  has  something  of  the  holiness,  justice, 
goodness,  and  veracity  of  God  ;  he  has  something  of  the 
benevolence,  the  humility,  the  gentleness  and  patience  of 
Christ :  he  loves  what  God  loves  ;  and  hates  what  God  hates. 


212  MANKIND   BY   NATURE,   &C. 

From  the  new  man,  thus  created  in  the  image  of  God,  proceed 
holy  affections,  and  virtuous  actions.  And  Christians  are  ena- 
bled by  the  Spirit  of  God  gradually  to  put  off  the  old  man, 
which  is  corrupt  according  to  the  deceitful  lusts,  and  to  put 
on  the  new  man,  which  after  God,  is  created  in  righteousness 
and  true  holiness.  This  operation  of  the  Spirit,  in  thus  form- 
ing the  new  man,  and  promoting  his  growth,  is  entirely  dif- 
ferent from  restraining  grace.  In  the  latter  he  only  puts  a 
restraint  upon  the  propensity  to  sin  ;  but  in  the  former,  he 
creates  and  promotes  a  propensity  to  holiness,  which  prevails 
more  and  more,  until  the  soul  is  made  perfect  in  holiness,  and 
the  evil  propensities  are  destroyed.  Let  us  not,  therefore, 
deceive  ourselves,  supposing,  that  because  we  enjoy  a  great 
degree  of  restraining  grace,  our  characters  do  not  essentially 
differ  from  the  character  of  the  real  Christian  ;  and  that  we 
need  but  little  alteration  to  fit  us  for  the  kingdom  of  heaven. 
'  Marvel  not,  that  the  scripture  saith,  ye  must  be  born 
again.'  We  are  by  nature  dead  in  trespasses  and  sins  ;  and 
unless  we  are  raised  to  life  by  sovereign  grace,  we  can  never 
live  with  Christ  in  heaven. — What  then  is  it  our  duty  to  do  ? 
Must  we  wait,  until  God,  by  his  Spirit  raises  us  from  the 
dead  ?  Such  a  course  is  contrary  both  to  scripture  and  to 
reason.  God  commandeth  all  men  every  where,  not  to  wait, 
but  to  repent.  And  if  you  wait,  till  you  perceive  that  God 
has  given  you  spiritual  life,  before  you  will  perform  the  Chris- 
tian duties,  you  may  wait  till  the  heavens  be  no  more,  and 
then,  be  as  far  from  spiritual  life,  as  you  are  this  moment : 
because  you  cannot  perceive  that  you  have  the  life  of  God 
in  your  soul,  until  j^ou  discover  it,  by  its  fruits ;  until  you  per- 
ceive that  you  have  holy  affections,  and  heavenly  desires. 
Therefore,  your  duty  is  plain.  Repent  of  your  sins  ;  trust  in 
Christ  for  salvation ;  obey  God's  commands ;  watch  atten- 
tively ;  and  pray  fervently  ;  and  3^ou  shall  surely  inherit  ever- 
lasting hfe.  So  sliall  God  have  all  the  honour,  and  you  the 
rich  reward. 


SERMON  XXIX. 

THE  DUTY  OF  LOVING  GOD. 
PsAi.M  xxxi.  23. — O  love  the  Lord,  all  ye  his  saints. 

Various  are  the  methods,  which  God  takes  to  bring  wan- 
dering sinners  home  to  him.  These  methods  are  frequently 
very  displeasing  to  the  subjects  of  them ;  and  they  are  often 
disposed  to  murmur  against  God  :  but  when  correctly  viewed, 
they  evince  the  parental  care  and  infinite  mercy  of  our  heav- 
enly Father.  And,  if  we  have  a  filial  disposition,  we  shall 
accept  the  chastisement  of  the  Lord;  our  attachment  to  him 
will  be  increased ;  and  we  shall  be  disposed  to  say,  with 
David  ;  "  O  love  the  Lord,  all  ye  his  saints  ;  be  of  good  cour- 
age, and  he  shall  strengthen  your  heart,  all  ye  that  hope  in 
the  Lord."  The  dealings  of  God  with  sinners,  to  bring  them 
to  a  concern  for  their  souls,  are  all  ordered  in  mercy ;  and 
should  call  forth  our  love  ;  not  our  resentment.  He  tries  us 
by  promises  and  threatenings  ;  mercies  and  afflictions ;  that, 
if  we  will  not  be  allured  by  the  one,  we  may  be  driven  by 
the  other.  Well  might  we  say  with  Job ; — "  What  is  man, 
that  thou  shouldest  magnify  him  ?  and  that  thou  shouldest  set 
thine  heart  upon  him?  and  that  thou  shouldest  visit  him 
every  morning,  and  try  him  every  moment?" — Then  let  the 
goodness  of  the  Lord  lead  us  to  repentance :  and  when  the 
excellences  of  the  gospel  are  represented  to  us  ;  the  peace 
which  results  from  pardoned  sin;  the  joy  of  faith  in  Christ; 
the  consolations  of  the  Spirit ;  and  the  glories  of  heaven,  let 
us  turn  from  the  vanities  of  the  world,  and  lay  hold  on  the 
hope  set  before  us.  But  if  we  will  retain  our  aversion  to  God, 
and  persist  in  our  sins,  what  a  mercy  it  is,  that  God  does  not 
forsake  us :  but  calls,  in  the  threatenings  of  the  law,  and  the 
denunciations  of  the  j^ospel,  to  drive  us  from  our  carnal  secu- 
rity, into  the  ark  ot  safety.  How  merciful  is  our  God ! 
How"  worthy  of  our  love !  "  O  love  the  Lord,  all  ye  his 
saints." — After  God  has  thus  brought  us  to  a  concern  for  our 
souls,  he  mercifully  conducts  us  through  our  convictions  of 
sin  and  our  conversion  to  God.  When  first  awakened  to  a 
concern  for  our  souls  we  often  fly  to  the  law,  for  justifica- 
tion ;  we  resolve,  that  according  to  our  ability,  we  will  merit 
the  favour  of  God,  by  obedience  to  his  laws.  But  lest  we 
should  rest  our  hope  on  this  sandy  foundation,  God  in 
compassion  to  our  soul,  destroys  our  false  refuge.    By  setting 

19 


214  THE    DUTY   OF    LOVLVG    GOD. 

our  sins  before  us,  and  by  the  express  declarations  of  his 
word,  he  convinces  us,  that  by  the  deeds  of  the  law,  then- 
shall  no  flesh  be  justified  in  his  sight.  But  when  this  worth- 
less hope  is  destroyed  we  are  often  angry,  and  are  sometimes 
disposed  to  murmur,  as  did  Jonah  when  his  gourd  was  de- 
stroyed :  "  It  is  better  for  me  to  die  than  to  live." — But  God 
said  to  Jonah,  Dost  thou  well  to  be  angry  for  the  gourd  ? 
And  this  is  still  his  forbearing,  compassionate  language,  to 
the  disappointed  sinner;  "Dost  thou  well  to  be  angry?" — 
^\  hen  we  are  convinced  that  we  have  wicked  hearts,  which 
wi;l  not  obey  the  divine  commands,  we  next  try  to  make 
them  better.  We  resolve  to  read  the  scriptures ;  to  attend 
publick  worship,  and  thus  to  mend  our  hearts:  but  trusting- 
in  our  own  strength,  when  we  make  such  resolutions,  we 
often  break  them;  and  relying  on  the  means  to  produce 
the  effect,  rather  than  on  him,  who  hath  appointed  them,  we 
find  that  we  still  possess  the  same  hard  unbelieving  hearts. 
Like  the  infirm  woman,  who  was  healed  by  Christ,  before 
we  can  be  persuaded  to  come  to  the  great  Physician  of  souls, 
for  healing,  we  are  disposed  to  spend  all  that  we  have  upon 
physicians  of  no  value,  and  have  need  to  be  convinced  that 
we  are  nothing  better ;  but  rather  grow  worse.  And  God 
shows  us  these  things,  not  to  discourage  us :  but  that  we  may 
be  brought  to  despair  of  help  from  ourselves,  and  be  led  to 
Christ,  tlie  only  Saviour  of  sinners.  Then,  instead  of  being- 
angry  at  our  disappointment,  we  should  bless  God  for  his 
loving  kindness  and  tender  mercy.  "  O  love  the  Lord,  all  ye 
his  saints." 

The  subject  may  be  presented  before  you  in  its  several  re- 
lations, by  pointing  out  the  objects  of  love ;  our  obligations 
to  love ;  the  benefits  of  love  ;  and  the  evidences  of  love. 

L  The  objects  of  love. — God  should  be  the  object  of  our 
supreme  affection. — ■•  O  love  the  Lord." — "Thou  shalt  love 
the  Lord  thy  God,  with  all  thy  heart."  AVe  ought  to  have 
a  disposition  to  say  with  David  ;— "  Whom  have  1  in  heaven 
but  thee,  and  there  is  none  upon  earth  that  I  desire  besides 
thee,"  (or  in  comparison  with  thee.) — ^The  excellent  and 
glorious  character  of  God,  is  sufificient  to  evince,  that  he 
should  be  the  object  of  our  supreme  affection,  although  the 
duty  were  not  pointed  out  by  express  precept  of  his  word. 
God  is  holy,  just,  and  good.  Should  you  not  loathe  impurity  ; 
hate  injustice,  and  avoid  cruelty?  And  your  affection  to- 
wards any  object  should  be  less  in  proportion  as  these  abound. 
Therefore  God,  who  is  perfect  holiness,  hiviolable  justice,  and 
unremi'iling  goodness,  should  he  the  object  of  your  supreme 
love. — Not  only  does  the  glorious  character  of  God  demand 
our  love ;  but  his  conduct  towards  us  is  calculated  to  excite 


'       THE    DUTY    OF    LOVING    GOD.  215 

it.  He  is  condescending  to  the  low  estate  and  the  weak  ca- 
pacities of  Ills  creatures.  His  language  to  us  is, — "  Learn 
of  me,  for  I  am  meek  and  lowly  in  heart,  and  ye  shall  find 
rest  to  your  souls."  The  holy,  just,  and  benevolent  character 
of  God,  is  deserving  of  our  love ;  and,  if  we  have  a  correct 
idea  of  it,  will  excite  our  adoration  and  praise :  but  it  is  the 
condescension  of  our  God,  which  is  most  peculiarly  calculated 
to  inspire  our  heaVts  with  love.  He  took  part  in  our  nature, 
sojourned  in  our  world,  and  died  for  our  sins.  He  condescends 
to  walk  with  us,  to  commune  with  us,  to  listen  to  our  imper- 
fect, feeble  petitions,  to  relieve  our  pains,  and  to  supply  our 
w^ants. — "  O  love  the  Lord,  all  ye  his  saints."  The  love  of 
Christ  for  sinners,  and  his  readiness  to  serve  them  ;  his  prayers 
and  tears ;  his  su  fferings  and  death ;  all  conspire  to  render 
him  the  proper  object  of  supreme  affection.  And  to  this 
effect  is  the  precept  of  Christ — "  He,  that  loveth  father  or 
mother  more  than  me,  is  not  worthy  of  me ;  and  he  that 
loveth  son  or  daughter  more  than  me,  is  not  worthy  of  me." 
But  although  God  is  the  object  of  supreme  regard ;  yet  his 
creatures  should  share  in  our  affections.  They  claim  our  re- 
gard, just  in  proportion  to  the  resemblance  they  bear  to  the 
image  of  God ;  and  the  intimacy  of  the  relation,  which  they 
sustain  to  us. — "If  a  man  say,  1  love  God,  and  hateth  his 
brother,  he  is  a  liar :  for  he  that  loveth  not  his  brother,  whom 
he  hath  seen,  how  can  he  love  God  whom  he  hath  not 
seen?" — Since  the  blessed  and  glorious  character  of  God, 
renders  him  the  proper  object  of  our  supreme  love,  they 
whose  character  most  resembles  his,  other  circumstances 
being  alike,  are  deserving  of  the  highest  place  in  our  affec- 
tions :  but  the  relation,  which  we  sustain  to  our  fellow  crea- 
tures, should  also  be  regarded.  The  excellence  of  their  char- 
acter and  the  intimacy  of  this  relation  should  be  the  measure 
of  our  attachment.  That  intimacy  of  connexion  may  law- 
fully influence  our  affections,  is  obvious  from  various  consid- 
erations.— God  has  formed  these  relations,  and  if  we  love  God, 
we  shall  highly  value  them,  as  his  appointment. — He  has  di- 
rected us  to  act  in  a  particular  circle  ;  but,  if  we  do  not  devote 
our  principal  attention  to  that  circle,  we  are  negligent  in  our 
duty. — He  has  instituted  very  intimate  connexions  among  us  ; 
but  if  we  have  not  a  particular  regard  for  those,  who  are  thus 
connected  with  us,  the  connexion  is  rather  nominal  than 
real ;  and  w^e  frustrate  the  design  of  such  relation. — But,  that 
intimacy  of  relation  demands  particular  affection,  is  a  truth 
abundantly  estabhshed  in  scripture. — Christ  often  expressed 
his  particular  regard  for  the  twelve  disciples.  And  his  affec- 
tions were  also  influenced  by  natural  ties.  This  is  evident  from 
the  filial  affection,  which  he  manifested  towards  his  mother, 


216  THE    DUTY    OF    LOVING    GOD. 

when  he  was  dying  on  the  cross. — And  Paul  could  wish  himself 
"  accursed  from  Christ  for  his  brethren ;  his  kindred  according 
to  the  flesh."  Therefore  you  need  not  fear  that  God  will  im- 
pute selfishness  to  you,  even  though  you  should  have  such 
an  ardent  affection  for  your  kindred,  as  to  labour  for  their 
salvation  night  and  day  :  and  to  pray  for  them  without 
ceasing.     Then  love  God  and  love  your  brother  also. 

II.  Our  obligation  to  love  God. 

We  are  under  obligation  to  love  God  on  account  of  what 
he  does  for  us. — "  1  love  the  Lord,  says  David,  because  he  hath 
heard  the  voice  of  ni}^  supplication."  "  We  love  him  because 
he  first  loved  us  ;"  and  this  obligation  rests  on  us  all ;  none  are 
exempt.  He  supplies  our  wants ;  he  created  us,  and  preserves 
us  ;  he  redeems  us  ;  offers  salvation  to  us  ;  strives  with  us ; 
pardons  our  rebellion,  and  is  unwilling  to  resign  us  to  destruc- 
tion. And  does  not  nature  itself  teach  you,  that  it  is  your  duty 
to  love  him,  who  is  your  Creator,  Preserver  and  Benefactor  ? 
If  you  find  that  you  have  no  love  to  God,  after  all  the  kindness 
he  has  shown  )  ou,  you  cannot  but  confess  your  ingratitude 
and  hardness  of  heart ;  and  must  perceive  the  force  of  that 
energetick  language  of  the  prophet  Isaiah — "  Hear,  O  hea- 
vens, and  give  ear,  O  earth,  for  the  Lord  hath  spoken.  I  have 
nourished  and  brought  up  children,  and  they  have  rebelled 
against  me.  The  ox  knovveth  his  owner,  and  the  ass  his 
master's  crib ;  but  Israel  doth  not  know,  my  people  doth  not 
consider."  You  cannot  but  be  sensible,  that  5'ou  are  under 
obligation  to  lov^e  God,  on  account  of  your  creation,  preser- 
vation, and  the  blessings  of  his  common  providence  ;  but  how 
much  greater  the  obligation  resulting  from  those  spiritual 
privileges,  which  he  affords  you.  The  Son  has  died  for  you  ; 
the  Father  offers  salvation  to  you  ;  and  the  Spirit  is  urging 
you  to  accept  it.  Ought  you  not  to  love  your  God,  who  is  so 
kind  and  compassionate  ?  But  more  than  this  ;  he  is  ready 
to  forgive  your  rebellion  and  to  cancel  all  your  sins  :  he  is 
waiting  to  be  gracious,  unwilling  to  resign  you  to  destruction. 
"  O  love  the  Lord,  for  he  is  good  ;  for  his  mercy  endurcth  for 
ever." — Such  are  the  obligations,  which  rest  on  us  all.  But 
Christians  have  still  greater  reason  to  love  God.  '  He  has 
taken  you  from  the  horrible  pit,  and  out  of  the  miry  clay.' 
You  can  praise  God  in  the  language  of  Hezekiah  ;  "  Thou 
hast  in  love  to  my  soul  delivered  it  from  the  pit  of  destruction  ; 
thou  hast  cast  all  my  sins  behind  thy  back."  He  has  washed 
you  from  your  sins,  clothed  you  in  the  robes  of  righteousness  ; 
imparts  his  spiritual  gifts;  holiness  of  heart ;  the  joys  and 
consolations  of  religion,  and  sweet  communion  with  (lod  : 
and  he  promises  you  heaven  with  all  its  joys.  Therefore, 
saints  are  under  particular  obligation  to  love  the  Lord.     Then 


THE    DUTY    OF    LOVING    GOD.  217 

let  your  gratitude  and  love  be  answerable  to  your  privileges. 
Let  the  praises  of  God  dwell  upon  your  tongue,  and  the  love 
of  Jesus  actuate  your  soul.  ••  O  love  the  Lord,  all  ye  his 
saints." 

111.  The  benefits  of  love  to  God. 

1.  Perfect  love  atfords  complete  happiness — This  may 
be  shown  in  various  ways. — It  may  be  argued  from  the 
character  of  God.  The  happiness  of  any  being  results  from 
the  excellences  of  his  character.  But  "  God  is  love  f  this 
is  his  essential  characteristick,  and  he  is  completel}'  happy. 
Therefore,  perfect  love  aliords  complete  happiness. —  I'he 
appeal  may  be  made  to  your  experience.  It  may  be  made 
directly  to  Christians  ;  and,  by  inference,  to  those  who  have 
never  experienced  regeneratmg  grace.  Those  who  have 
had  the  love  of  God  and  benevolence  to  men,  shed  abroad 
in  their  hearts  by  the  Holy  Ghost,  will  know,  which  have 
been  their  most  happy  hours  ;  and  will,  without  hesitation, 
fix  upon  those,  in  which  they  have  been  most  actuated 
by  this  heavenly  principle. — And  those,  who  have  never  ex- 
perienced this  heavenly  love,  may  infer  its  excellence  from 
their  experience  of  its  sad  reverse.  Have  you  never  felt  the 
anguish  of  envy,  malice  and  revenge  1  And,  have  not  your 
most  happy  hours,  been  those,  in  which  you  were  most  free 
from  those  corroding  passions  ?  But,  when  the  soul  is  filled 
with  love  and  benevolence,  these  destroyers  of  your  peace 
can  have  no  place  ;  the  heart  is  tranquil  and  happ}'.  There- 
fore, love  the  Lord,  all  ye  his  saints. 

2.  Love  is  the  evidence  of  our  title  to  the  heavenly  inher- 
itance.— If  we  love  God,  we  may  be  sure,  that  we  belong  to 
his  family,  and  shall  share  in  their  inheritance  ;  that  "we  are 
heirs  of  God,  and  joint  heirs,  with  Jesus  Christ,  to  an  inher- 
itance incorruptible,  undefiled,  and  that  fadeth  not  away." 
For,  saith  the  apostle  John,  ••  Every  one  that  loveth  is  born 
of  God,  and  knoweth  God."'  Thus  our  expectation  of  final 
happiness  with  God  in  heaven,  may  be  sanguine,  in  propor- 
tion to  our  love  and  benevolence.  "  Therefore,  let  us  not 
love  in  word  only ;  but  in  deed  and  in  truth." 

3.  Love  is  the  root  of  every  virtue. — "  Love  is  the  fulfilling 
of  the  law."  From  this  root  springs  faith  and  hope.  U  we 
love  Christ  we  shall  confide  in  him,  and  hope  in  his  mercy. — 
"Now  abideth  faith,  hope,  charity,  these  three;  but  the 
greatest  of  these  is  charity."  This  will  occupy  our  souls  in 
heaven,  when  faith  and  hope  shall  cease.  According  to  the 
language  of  the  poet, 

"  'Tis  this  shall  strike  our  joyful  etringg 
In  the  sweet  realms  of  bliss." 

19* 


218  THE    DUTY    OF    LOVIXG    GOD. 

IV.  The  evidences  of  love  to  God. 

Our  love  to  God  is  manifested  by  our  nearness  to  him. — 
"  He  that  dwelleth  in  love,  dvvelleth  in  God,  and  God  in  him." 
We  love  to  dwell  most,  in  the  compan}'  of  those,  for  whom 
we  have  the  greatest  attachment.  Then,  if  we  love  God 
most,  we  shall  dwell  most  in  his  presence.  Vv  e  shall  love  to 
pray  to  him,  to  commune  with  him,  and  to  walk  with  him ; 
and  these  have  a  mutual  influence  upon  each  other.  The 
more  we  love  God,  the  nearer  we  shall  live  to  him;  and  the 
nearer  we  live  to  him,  and  the  more  we  see  of  his  excellence 
and  glory,  the  more  we  shall  love  his  character.  Therefore, 
if  you  would  have  your  love  to  God  increased,  your  heart 
filled  with  jo}'.  and  your  hope  of  heaven  enlivened,  you  must 
get  near  to  him^,  by  sincere  repentance,  humble  faith,  and 
ardent  prayer. — Further :  devotedness  to  God,  is  an  evidence 
of  love. — "  Whosoever  doth  not  bear  his  cross,  and  come 
after  me,  he  cannot  be  m}^  disciple."  This  is  the  greatest 
trial  of  faith ;  the  surest  evidence  of  love.  When  Christ 
examined  those  who  professed  attachment  to  God,  this  was 
liis  last  resort,  and  was  considered  by  him,  as  the  greatest 
evidence  of  love ;  and  there  were  many,  who  could  answer 
him,  with  confidence,  to  every  other  interrogation,  who  could 
not  stand  this  test. — "  And  one  came  and  said  unto  him, 
Good  ^Master,  what  good  thing  shall  I  do,  that  I  may  have 
eternal  life  ?"  ^^  hen  Christ  mentions  the  commandments, 
"  the  young  man  saith  unto  him.  All  these  things  have  I  kept 
from  my  youth  up  ;  what  lack  I  yet  ?  Jesus  said  unto  him, 
If  thou  wilt  be  perfect,  go  and  sell  that  thou  hast,  and  give 
to  the  poor,  and  thou  shalt  have  treasure  in  heaven,  and  come 
and  follow  me.  But  when  the  young  man  heard  that  saying, 
he  went  away  sorrowful,  for  he  had  great  possessions." 
Therefore,  those  who  have  a  hope  in  Christ,  and  those  who 
think  that  the}^  would  be  willing  to  be  Christians,  may  try 
themselves  by  this  test.  Are  you  willing  to  devote  your 
property,  3'our  talents,  your  person,  and  your  soul,  to  Christ? 
Do  you  '  esteem  the  reproach  of  Christ,  greater  riches  than 
the  treasures  of  this  world.'  l(  you  have  devotedness  like 
this,  it  is  an  evidence,  that  you  have  the  love  of  God  shed 
abroad  in  your  heart,  by  the  Holy  Ghost ;  and  you  may 
conclude,  that  you  are  indeed  willing  to  be  a  Christian ;  but, 
if  you  have  none  of  this  disposition,  your  hope  is  false;  it  is 
founded  on  the  sand. — Again  :  obedience  to  the  divine  com- 
mands, and  a  special  regard  for  Christians,  are  evidence  of 
love  to  God. — •'  He  that  hath  my  commandments,  and  keep- 
eth  them,  he  it  is  that  loveth  me."  "  He  that  loveth  not 
his  brother,  whom  he  hath  seen,  how  can  he  love  God,  whom 
he  hath  not  seen."     It  is  obvious,  that  if  we  love  God  we 


THE    DUTY    OF    LOVING    GOD.  219 

shall  love  those  most  whose  character  most  resembles  his ; 
and  whose  conversation  is  most  about  him,  whom  our  soul 
loveth :  and  who  are  most  zealous  in  his  service.  There- 
fore, let  us  examine  ourselves  by  these  evidences — If  you 
have  none  of  them ;  commune  with  your  heart,  and  reflect 
on  the  motives  which  you  have  to  love  God.  Think  of  the 
excellence  of  his  character,  of  the  obligations  you  are  under 
to  love  him,  and  of  the  benefits  resulting  from  it.  Reflect  on 
the  threatenings  and  promises  of  God.  "  If  any  man  love 
not  the  Lord  Jesus  Christ,  let  him  be  anathema  maranatha." 
"  But  he  that  loveth  me  shall  be  loved  of  my  Father,  and 
I  will  love  him,  and  will  manifest  myself  to  him." — Have 
you  a  little  love  ?  cast  away  your  idols,  and  pray  for  its 
increase.  Ardently  desire  and  pray  for  that  perfect  love, 
which  casteth  out  fear ;  "  that  ye  being  rooted  and  grounded 
in  love,  may  be  filled  with  all  the  fulness  of  God." 


SERMON  XXX. 

THE  DUTY  OF  NUMBERING  OUR  DAYS. 

Psalm  xc.  12. — So  teach  us  to  number  our  days,  that  we  may  apply  our  hearts 

unto  wisdom. 

One  more  year  has  rolled  away,  and  we  are  yet  numbered 
among  the  living.  This  day  terminates  one  of  those  revolu- 
tions, which  measure  the  period  of  human  existence. — We 
have,  the  past  year,  attended  many  of  our  fellow  beings  to  the 
silent  mansions  of  the  dead.  Some  of  us  have  been  bereft  of 
near  connexions ;  and  we  have  all  to  mourn  the  loss,  either 
of  affectionate  friends  or  of  kind  neighbours.  But,  through 
the  forbearance  of  God,  we  yet  live.  We  are  still  prisoners 
of  hope  ;"  expectants  of  future  glory.  Yes,  however  unwor- 
thily we  may  have  conducted  towards  our  heavenly  Father, 
and  his  beloved  Son ;  there  is,  probably,  no  one  of  us  who 
does  not  hope  for  a  mansion  in  heaven.  And  how  do  we  re- 
pay the  loving  kindness,  and  tender  mercy  of  the  Lord  ? 
what  have  we  done  for  God,  the  past  year?  and  what  do 
we  resolve  to  do  in  future  ?  Surely  this  is  a  subject,  which 
demands  your  attention ;  you  are  going  to  the  bar  of  God, 
to  give  up  your  account ;  perhaps  the  ensuing  )'ear,  you  are 
to  be  numbered  with  the  dead. — "  What  manner  of  persons, 
then,  ought  ye  to  be,  in  all  holy  conversation  and  godliness." 
If  you  pass  thoughtlessly  along;  regardless  of  God,  and 
eternity  ;  soon  death  will  arrest  your  progress,  with  the  awful 
message  ;  "  Thy  days  are  numbered  and  finished  :"  and  con- 
science will  speak  in  a  voice  like  thunder,  "  Thou  art  weighed 
in  the  balances  and  art  found  wanting.'"' — Then  let  us,  this 
day,  join  with  our  whole  heart,  in  the  prayer  of  the  pious 
psalmist. — "  So  teach  us  to  number  our  days  that  we  may 
apply  our  hearts  unto  wisdom." 

In  this  passage  of  scripture,  we  are  taught  that  it  is  our 
duty  to  number  our  days. — "  So  teach  us  to  number  our  days." 
This  has  been  the  practice  of  saints  in  all  ages  ;  and  they 
have  found  it  conducive  to  their  spiritual  improvement ;  by 
showing  them  with  what  rapidity  their  fleeting  moments  pass ; 
how  much  of  their  short  lile  is  spent ;  and  how  little  they 
have  done  for  God :  thus  stimulating  them  to  zeal  and  faith- 
fulness, in  the  service  of  Christ. — And  we  should  follow  their 
example.     We  should  notice  the  divisions  of  time,  as  they 


THE    DUTY    OF    NUMBERING    OUR    DAYS.  221 

pass ;  days,  weeks,  months,  and  years.  Their  commencement 
and  their  termination  should  be  observed,  by  pious  reflections, 
and  fervent  prayers ;  that  thus  numbering-  our  days,  we 
mio-ht  be  led  to  apply  our  hearts  unto  wisdom. 

The  several  parts  of  this  subject  are  to  be  set  before  you, 
in  answers  to  the  following  questions  : 

For  what  purpose  are  we  to  number  our  days  ? 

In  what  manner  are  they  to  be  numbered  ?  And, 

By  what  means  can  the  enumeration  be  accomplished  ? 

I.  For  what  purpose  are  we  to  number  our  days  1     We 
are  to  number  them  that  we  may  be  led  to  apply  our  hearts 
to  wisdom. — We  are  placed  on  the  earth,  to  accomplish  some 
object.     We  cannot  suppose,  that  God  created  man  merely 
to  exercise  his  creating  power :   and  placed  him  upon  the 
earth,    to  spend    his  days  in  idleness  and  vanity.     Such  a 
supposition  would  derogate  from  the  wisdom  and  goodness  of 
God  ;  and  the  scriptures  speak  an  entirely  different  language. 
Then,  if  we  have  an  object  to  accomplish,  wisdom  dictates 
that  we  should  pursue  it :  and  that  we  should  perform  the 
work  of  each  day,  and  week,  and  month,  and  year,  in  its  proper 
season.     Therefore,  we  should  notice  the  periods  as  they  pass, 
to    see,  whether  we  are  accomplishing  the  object  for  which 
we  live  :  for  if  we  are  not  about  the  work,  which  God  has 
assigned  us,   we  are   unprofitable  servants  ;  treasuring  np 
wrath  againt  the  day  of  wrath  ;  waiting  for  the  time,  when 
God  shall  say  ;  "  Cast  ye  the  unprofitable  servant  into  outer 
darkness,  there  shall  be  weeping  and  gnashing  of  teeth." — 
What  then  is  the  object,  for  which  we  Uve  ?     This  we  should 
know  ;  that  we  may  finish  our  work  and  be  prepared  for 
rest. — The  work,  which  is  assigned  us  in  time,  is  to  prepare 
for   eternity.     This  is  the  sole  object,  for   which  we  live. 
"Prepare  to  meet  thy  God,"  is  a  command,  which  comprises 
our  whole  duty  :  and  we  are  to  use  all  that  God  has  given  us, 
to  subserve  this  object.     "  3Iake  to  yourselves  friends  of  the 
mammon  of  unrighteousness ;  that  when  ye  fail,  they  ma.y 
receive  you  into  everlasting   habitations."     That  is,  3Iake 
such  a  use  of  your  earthly  substance,  as  shall  meet  the  appro- 
bation of  God  ;  so  that  when  you  die,  you  may  be  received, 
into  the  eternal  abodes  of  the  blessed.     Thus,  your  work  in 
time  is  to  prepare  for  eternity  ;  and  you  are  to  enlist  all  you 
have  in  this  service. — If  you  desire  to  be  a  vessel  of  wrath, 
fitted  for  destruction  :  you  have  only  to  give  yourself  up  to 
be  moulded  by  the  adversary  ;  and  to  be  polluted  by  the  evil 
passions  of  the  natural  heart.     But  if  you  would  be  a  vessel 
of  honour,  fitted  for  your  Master's  use.  you  must  consent  to 
be  moulded  by  your  Master's  hand.     Your  conduct  must  be 
regulated  by  his  precepts  ;  and  your  character  must  be  like 


ii22  THE    DUTY    OF    NUMBERING    OUR    DAYS. 

theirs,  who  now  surround  the  throne  of  God. — And  if  this  is 
our  work  for  eternity,  wisdom  dictates  that  we  should  be 
acquainted  with  the  character  of  God,  whom  we  are  to  wor- 
ship ;  of  the  saints  made  perfect,  whom  we  are  to  be  hke  ; 
and  of  those  precepts,  which  are  to  be  our  guide. — Then  it  is 
our  best  wisdom  to  know  our  duty  and  to  do  it ;  and  for  this 
purpose  we  should  number  our  tia}  s,  that  we  may  apply  our 
hearts  to  this  wisdom. — And  must  we,  this  day,  number 
another  year  spent  in  folly  and  vanity  ?  employed  in  gathering 
trifling  toys ;  and  in  displaying  empty  show  'I  Have  we 
passed  one  more  year  of  our  short  life,  and  accomplished 
none  of  our  work  for  eternity  ?  "  O  Lord,  so  teach  us  to  num- 
ber our  days,  that  we  may  apply  our  hearts  unto  wisdom." 

11.  In  what  manner  should  our  days  be  numbered  ;  that 
we  may  accomplish  the  object ;  that  we  may  be  induced  to 
apply  our  hearts  unto  wisdom. — On  occasions  hke  the  present, 
we  should  review  the  past ;  and  resolve  for  the  future.  We 
should  mourn  that  so  little  of  oar  work  for  eternity  is  accom- 
plished, and  thank  God  for  his  preserving  goodness  ;  his  kind 
providence,  and  his  infinite  grace.  And  while  we  review  our 
sins,  we  should  resolve,  that  we  will  walk  in  newness  of  life. 
And  while  we  reilect  on  the  tender  mercies  of  the  Lord,  our 
hearts  should  be  inspired  with  gratitude  for  the  past,  and 
with  a  filial  confidence  in  God,  for  the  supply  of  our  future 
wants ;  we  should  resolve,  that  we  will  commit  our  bodies 
and  our  souls,  to  him,  for  time  and  for  eternity  ;  that  we  will 
obey  his  precepts,  and  be  enlightened  by  his  Spirit.  These 
are  the  ways  of  wisdom  ;  and  the  ways  of  understanding  : 
And  "  wisdom's  ways  are  ways  of  pleasantness,  and  all  her 
paths  are  peace."  If  we  will  number  our  days  in  this  manner, 
we  shall  become  wise  unto  salvation ;  our  work  for  eternity 
will  be  accomplished  ;  and  we  shall  be  admitted  to  that  '  rest, 
which  remaineth  for  the  people  of  God.'  "For  they  that  be 
wise  shall  shine,  as  the  brightness  of  the  firmament ;  and  they 
that  turn  many  to  righteousness,  as  the  stars  for  ever  and 
ever."  But  if  we  spend  our  years,  as  a  tale  that  is  told  ; 
forgetful  of  the  past,  and  regardless  of  the  future  ;  we  shall 
awake,  at  the  resurrection,  to  shame  and  everlasting  contempt. 
"  See  then,  saith  the  apostle,  that  ye  walk  circumspectly,  not 
^  as  fools,  but  as  wise  ;  redeeming  the  time,  because  the  days 
are  evil." 

Then  let  us,  on  this  occasion,  "  so  number  our  days,  that 
we  may  apply  our  hearts  unto  wisdom."  Let  us  review  the 
past,  and  resolve  for  the  future.  \\  hat  preparations  have 
we  been  making  for  eternity  the  past  year.  vVe  are  placed 
on  the  earth,  as  was  before  observed,  for  the  sole  purpose  of 
making  preparation  for  the  eternal  world ;  and  thither  we 


THE    DUTY    OF   NUMBERING   OUR    DAYS.  223 

are  all  bound,  and  there  we  shall  soon  arrive.  How,  then, 
have  you  accomplished  your  work  1  have  you  been  treasuring 
up  wrath  acrainst  the  day  of  wrath?  This  is  folly  and  mad- 
ness.— Or,  have  you  been  ripening  for  glory  '(  This  is  '  wis- 
dom's way;  a  way  of  pleasantness  and  a  path  of  peace.' — 
Have  you  lived  forgetful  of  God,  and  regardless  of  his  pre- 
cepts ?  This  is  the  way  of  folly. — "  The  fool  hath  said  in  his 
heart,  there  is  no  God.'' — Have  5'ou  been  heaping  up  earthly 
treasures,  regardless  of  the  true  riches  ?  this  is  the  vva}^  of  folly. 
"  Their  inward  thought  is,  that  their  houses  shall  continue 
for  ever, 'and  their  dwelling  places  to  all  generations:  they 
call  their  lands  after  their  own  names.  This  their  way  is 
their  folly." — Have  you  been  obeying  your  own  will,  and 
following  the  inclinations  of  the  natural  heart?  This  is  also 
folly. — "  He  that  trusteth  his  own  heart  is  a  fool." — Have 
3*ou  suffered  your  evil  passions  to  reign  ?  Pride,  envy,  mal- 
ice, revenge  ?  These  are  ihe  passions  of  infernal  spirits  ;  and 
if  you  are  permitting  them  to  take  possession  of  your  soul, 
j^ou  are  ripening  for  destruction. — If  we  have  been  pursuing- 
any  of  these  paths,  we  have  been  preparing  for  an  unhappy 
death,  and  a  miserable  eternity:  and  let  us,  this  day,  turn 
and  repent;  lest  our  iniquity  should  proye  our  ruin. 

But,  probabl}^  there  are  many  of  you  who  have  been,  the 
past  year,  ripening  for  heaven ;  '  This  is  wisdom's  wa}^ ;  a 
way  of  pleasantness  and  a  path  of  peace.' — Do  you  love 
God,  whom  saints  and  angels  worship  ?  If  you  do,  you  will 
be  received  among  the  children  of  God ;  to  dwell  in  his  pre- 
sence, and  to  enjoy  the  smiles  of  his  countenance. — If  you 
desire  to  knovv^,  whether  you  love  God  ;  view  his  glory,  in 
the  face  of  Jesus  Christ,  his  Son.  Christ  is  the  express  image 
of  the  Father.  "  In  him  dwelleth  all  the  fulness  of  the  God- 
head bodily."  How  do  you  view  his  humility,  his  meekness, 
his  patience,  his  forgiveness  of  injuries,  and  his  benevolence? 
Do  you  lov'O  such  a  character ;  "  and  desire  to  be  changed 
into  the  same  image,  from  glory  to  glory,  by  the  Spirit  of  the 
Lord?"  If  you  love  Christ,  the  Son;  you  love  God  the 
Father  :  for  the  Son  "  is  the  brightness  of  the  Father's  glory, 
and  the  express  image  of  his  person."  But  if  you  despise 
his  character,  you  have  a  heart  unsubdued,  by  sovereign 
grace,  and  are  unfit  to  dwell  in  the  presence  of  God. — Do 
you  grow  more  and  more  like  saints  in  heaven,  in  your  char- 
acter and  disposition  ?  If  you  do,  you  will  be  a  companion 
of  the  saints,  in  their  heavenly  employment.  The  saints,  in 
heaven,  surround  the  throne  of  God  :  cast  their  crowns  at  his 
feet;  and  worship  in  his  presence. — "The  four  and  twenty 
elders  fall  down  before  him,  that  sat  on  the  throne,  and  wor- 
ghip  him  that  liveth  for  ever  and  ever,  and  cast  their  crowns 


224  THE    DUTY    OF    NUMBERING    OUR    DAYS. 

before  the  throne  ;  saying,  thou  art  worthy,  O  Lord,  to  receive 
glory  and  honour  and  power  :  for  thou  hast  created  all  things  ; 
and  for  thy  pleasure  they  are,  and  were  created." — "  Worthy 
is  the  Lamb,  which  was  slain,  to  receive  power,  and  riches, 
and  wisdom,  and  strength,  and  honour,  and  glory,  and  bless- 
ing." And  is  your  heart  so  far  subdued,  that  you  love  to  kneel 
before  God  ;  to  cast  your  glory  at  his  feet ;  and  to  worship 
in  his  presence.  If  you  possess  such  a.  disposition,  be  as- 
sured, that  God  is  preparing  you  for  a  happy  immortality ; 
and  you  shall  join,  in  the  song  of  Moses  and  the  Lamb,  to 
celebrate  the  praises  of  redeeming  love. — Do  you  search  the 
scriptures,  with  diligence  and  prayer,  that  you  may  learn  the 
way  to  heaven  ?  and  when  you  discover  the  path,  do  you 
desire  to  walk  therein  1  If  this  has  been  your  habitual  prac- 
tice, and  your  prevaihng  disposition,  "  your  path  will  be  as 
the  shining  light,  that  shineth  more  and  more  unto  the  perfect 
day."  Through  the  efficacy  of  sovereign  grace,  you  will 
daily  make  new  conquests  over  your  spiritual  enemies,  the 
evil  passions  of  the  natural  heart ;  and  your  tiresome  pilgrim- 
age shall  end  in  everlasting  rest. 

If,  upon  the  review  of  the  past  year,  and  of  yoiu'  past  life, 
you  find  that  your  soul  has  been  actuated  by  the  love  of  God ; 
that  your  character  and  disposition,  have  been  gradually 
assimilating  to  the  character  and  disposition  of  saints,  in  heav- 
en ;  that  your  steps  have  been  directed,  by  the  precepts  of 
God's  word,  you  may  be  assured,  that  you  are  accomplishing 
your  Vv'ork,  and  preparing  for  rest ;  that  your  warfare  will 
soon  be  accomplished  ;  and  that  you  will  eventually,  be  admit- 
ted to  the  triumphs  of  the  Redeemer. — But,  though  many  of 
you  hope,  that  you  have  been  in  some  measure,  accomplishing 
your  work,  and  preparing  for  rest ;  yet,  doubtless,  in  tlie 
review,  you  see  much  to  lament.  You  have  loitered  in  your 
iourney,  and  often  turned  aside  into  the  paths  of  sin  ;  you 
have  been  negligent  in  your  work  and  forgetful  of  your  rest. 
"  Few  and  evil  have  been  the  days  of  our  pilgrimage;  and 
short  our  journey  to  the  tomb.  Then  let  us  so  number  our 
days  that  we  may  apply  our  hearts  unto  wisdom." 

And,  having  reviewed  the  past,  let  us  now  resolve  for  the 
future. — If  we  have  been  forgetful  of  God,  and  regardless  of 
his  precepts  ;  let  us  resolve,  that  we  will  "  acquaint  ourselves 
with  him,  and  be  at  peace ;"  that  we  may  follow  where  our 
heavenly  Father  leads  ;  and  that  our  footsteps  shall  be  ordered, 
according  to  his  word  :  '  for  this  is  wisdom's  way ;  a  way 
of  pleasantness  and  a  path  of  peace.' — If  we  have  been  gath- 
ering earthly  treasures,  regardless  of  the  true  riches;  let  us 
this  day  resolve,  that  we  will  no  longer  spend  our  time  in 
gathering  trifling  toys  ;  that  we  will  be  rich  in  good  works ; 


THE    DUTY    OF   NUMBERIXG   OUR    DAYS.  225 

rich  in  faith  and  heii's  of  the  kingdom,  which  God  hath 
promised,  to  those  that  love  him  ;""  then  shall  we  have  an  in- 
heritance, in  heaven,  which  is  incorruptible,  undefiled,  and 
that  fadeth  not  away. — \i  we  have  been  indulging  our  evil 
passions,  those  enemies  of  our  souls,  and  thus  fitting  ourselves 
to  be  the  companions  of  the  damned,  let  us,  this  day,  turn 
and  repent ;  let  us  put  on  the  whole  armour  of  God,  and  con- 
tend with  our  spiritual  enemies,  until  we  come  off  conquerors, 
through  Jesus,  who  hath  loved  us. — Though  some  of  us,  upon 
the  review,  may  hope,  that  we  are  in  the  wa}-  to  heaven ;  yet 
if  we  have  been  loitering  in  our  journey,  and  turning  aside 
into  the  paths  of  sin  ;  negligent  in  our  work,  and  forgetful  of 
our  rest ;  let  us  resolve,  that  we  will  run.  in  the  way  of  God's 
commands ;  that  we  will  hate  the  sinner's  path  and  flee  from 
it :  that  we  will  redeem  the  time  and  apply  our  hearts  to 
wisdom. — '•  \\  hatever  our  hands  find  to  do,  let  us  do  it  with 
our  might ;  for  there  is  no  work,  nor  device,  nor  knowledge, 
nor  wisdom,  in  the  grave  whither  we  are  going."     But, 

111.  By  what  means  can  the  enumeration  be  accomplished:? 
How  shall  we  be  enabled  so  to  number  our  days,  that  we 
may  apply  our  hearts  unto  wisdom  I — We  can  learn  this 
lesson  only  by  divine  teaching. — "  So  teach  us  to  number 
our  days."' — \\  e  cannot  perform  any  duty  acceptably  to 
God,  but  by  the  assistance  of  his  Spirit.  We  cannot,  this 
day,  truly  repent  of  our  sins,  unless  God,  by  his  Spirit  shows 
them  unto  us,  and  convinces  us  that  we  are  sinners.  And 
when  we  see  our  sins,  we  siiall  not  lament  them,  unless  the 
hard  and  stony  heart  is  taken  away,  and  our  souls  are  melt- 
ed by  divine  love. — \^  e  shall  not  praise  God  for  his  good- 
ness and  mercy,  unless  the  pride  of  the  natural  heart,  is 
subdued  by  sovereign  grace.  We  shall  be  disposed  to  ascribe 
our  blessings  to  our  own  exertions ;  or,  if  we  are  disposed  to 
give  any  of  the  praise  to  God,  unless  our  hearts  are  humbled, 
we  shall  be  led  to  believe,  that  we  are  worthy  of  all  we  have 
received  and  of  much  more. — ]t  is  in  vain,  that  we,  this  day 
resolve  to  forsake  the  paths  of  sin,  and  folly,  and  to  walk  in 
wisdom's  way,  unless  we  have  the  assistance  of  the  Holy 
Spirit.  Our  strength  is  weakness.  W^e  shall  make  but  fee- 
ble resistance  against  the  temptations  of  the  world  :  and  shall 
be  led  captive,  by  Satan  at  his  will,  unless  we  are  strengthened 
from  on  high. —  What,  then,  can  ruined,  helpless  sinners  do  ! 
Must  we  be  led  in  Satan's  chains  down  to  the  regions  of  de- 
spair? Ah  !  Lord  God,  thou  knowest. — But  before  we  resign 
our  souls,  to  the  destroyer,  let  us  try  one  expedient.  Let  us 
go  to  God,  who  has  everlasting  strength :  bow  at  his  feet, 
and  pray,  that  he  would  liave  mercy  upon  us,  helpless  sinners. 
Thus,  did  David,  when  he  needed  wisdom  :  and  who  knows, 

20 


226  THE   DUTY   OF   NUMBERING   OUR   DATS. 

but  God  will  have  mercy  on  us,  that  we  perish  not.  Then, 
let  us  retire  to  our  closets ;  examine  the  past ;  resolve  for  the 
future ;  and  entreat  the  Lord,  to  give  us  repentance  unto  life  : 
and  to  enable  us  to  perform  our  vows  ;  lest  death  shall  say 
to  us,  "  thy  days  are  numbered  and  finished ;  thou  art  weighed 
in  the  balances  and  art  found  w^antinff." 


THE  END. 


i 


